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Book of Sermons, 



Practical and Controversial, 



BY JNO. TOMLINE W1A.LSH, 



"How then can they call on Him in whom they have not believed ? and how can. 
they believe in Him of whom they have not heard ? and how can they hear without 
a preacher? and how can they preach except they be sent?" — Rom. x. 14, 15. 




PUBLISHERS: 

CINCINNATI, OHIO : R. W. CARROLL & CO. 
NEW BERNE, N. C : J. T. WALSH. 

1870. 



-#!$' 

-^•^^v 



Entered according to Act of Congress in the year of our Lord one thousand eight hundred 
and seventy, by JNO. TOMLINE WALSH, in the Clerk's Office of the Pamlico District Court 
of North Carolina. 4 



Clemmitt & Jones, Book and Job Printers, 
Cor. 10th & Main Sts., Richmond, Va. 



PREFACE, 



The following discourses are published at the 
suggestion and by the solicitation of friends, and not 
because of any special merit the author attaches to 
them. 

Some of them were written years ago, and now 
appear again, slightly revised. Others have been 
recently written, and now for the first time appear in 
jDrint. 

The sixth sermon is an address to young men by J. 
Randolph Tucker, formerly Attorney- General of 
Virginia, revised and amended by the author of this 
work. I regard it as the best " lay sermon" extant, 
and as largely contributing to the value of this book. 

The eigliteentJi sermon, by Bro. Geo. Flatten burg, 
is a very suitable one with which to close the volume, 
and is specially commended to the consideration of 
the reader. 

I have not written for the critic^ but for the candid 
enquirer after the truth; and if I have sometimes 
seemed severe^ I beg the reader to remember that 
truth is a two-edged sword, cutting both ways. 

I have not followed the plan originally contem- 



IV PREFACE. 

plated, but have omitted two or three discourses- 
announced in the prospectus, and inserted others in 
their stead — discourses, in the estimation of the- 
author, better suited to the end in view. 

On many points I have not been as full and ex- 
haustive as I desired, but I hope I have been suffi- 
ciently explicit to be understood ; and I trust that all 
who read these discourses may learn to appreciate 
the truth more highly, shun pernicious error every-^ 
where so prevalent in Christendom, and at last attain 
to immortality and eternal life. 

Should this volume meet wdth the approval, and 
contribute to the pleasure and profit of the Christian 
brotherhood, it may be followed by another ; but if 
otherwise, the writer will consider that his work, in 
this regard, is ended. 

And now, dear reader, I commend you to God and 
the word of his grace, which is able to make you wise 
unto salvation through faith in our Lord Jesus Christ. 

Jno. Tomline Walsh. 
New Berne, N. C, May ISth, 1870. 



CONTENTS, 



SERMON I. 

PAGE. 
THE NATURE OF MAN ; 1 

SERMON 11. 

THE STATE OF THE DEAD 11 

SERMON III. 

THE NATURE OF FUTURE PUNISHMENT 46 

SERMON IV. 

HEART POWER, OR "THE MORE EXCELLENT WAY." 65 

SERMON V. 

A CHARGE TO THE RICH 82 

SERMON VI. 

THE WORLD'S DILEMMA: THE BIBLE OR ATHEISM— WHICH ? 93 

SERMON VII. 

THE FALL OF MAN AND ITS CONSEQUENCES 128 

SERMON VIII. 

THE CHURCH OF CHRIST 139 

SERMON IX. 

SALTATION FROM SIN; OR, WHAT MUST I DO TO BE SATED? 154 

SERMON X. 

THE SUPREMACY AND LORDSHIP OF CHRIST 202 

SERMON XI. 

ALL FOR CHRIST ; 212 

SERMON XII. 

THE UNEQUAL YOKE 222 



• 



VI CONTENTS. 

SERMON XIII. 

THE SCHOOL OF CHRIST 235 

SERMON XIV. 

HUMANISMS IN THE WORSHIP OF GOD 244 

SERMON XV. 

RANTISM; OR, SPRINKLING AND POURING, LEGAL AND EVANGELICAL 256 

SERMON XVI. 

THE POSITIVE DIVINE CODE 277 

SERMON XVII. 

THE MARK AND IMAGE OF THE BEAST 301 

SERMON XVIII. 

A FREE SALVATION 327 



Sermon I. 



THE NATURE OF MAK 



*^ And Qod said, Let us make man in our image, after our liTcenessP 
"So Ood created man in His image, in the image of God created He him; 
male and female created He them. Gek, i. 26, 27. 

That man was created in the image of God is a clearly 
revealed truth, admitted by all who credit the Bible as the 
word of the Lord. " And God (Elohim) said let us make 
man in our image, after our likeness.'' So God (Elohim) 
created man in his own image, in the image of God created 
he him; male and female created he them." Gen. i. 26, 27. 

But a very important question arises just at this point : 
In what did thai image consist ? 

I am aware that almost all critics agree in maintaining 
that man was created in the moral image of God ; but this 
appears to be taken for granted, or assumed, rather than 
proved. Where is the proof that the image of God, in 
which man was created, was of this character ? Does the 
proof consist in the fact that God pronounced him " goodf 
If so, everything, animate and inanimate, partook of the 
same image, for they were all pronounced not onl}- " good,'' 
but " very good." This would prove too much, and there- 
fore proves nothing, so far as this question is concerned. 

Col. iii. 10, is supposed by some to prove that man was 
created in the moral image of his Maker: "Lie not one to 
another, seeing that ye have put off the old man with his 
deeds, and have put on the new man, which is renewed in 



Z THE NATUEE OF MAN. 

knowledge after the image of Him that created him." This 
passage, however, so far from proving the position assumed, 
rather militates against it. The image of God, in this case, 
is consequent to " putting off the old man wih his deeds," 
and " putting on the new man, which (new man thus put on) 
is renewed in knowledge after the image of Him that cre- 
ated him." 

Besides, man still retains the image of God in which he 
was created, notwithstanding his fall, and his present sinful 
character. In proof of this, after the expulsion of Adam 
and Eve from paradise, " Adam begat a son in liis own 
image or likeness." " Sinful like himself," says one. But 
the record does not say this, and, therefore, it is not proof, 
but an assumption ; for Paul declares that *' man is the 
image and glory of God." 1 Cor. xi. 7. 

Again, James says: "And therewith (the tongue) curse 
we men, which are made after the similitude of God." 

Adam, therefore, begat a son in his own image, and that 
image was the likeness of God in which he had been cre- 
ated ; and men ever since, though sinful and depraved, 
retain the image of God, and, if otherwise, they would 
cease to be men ! 

There is, indeed, a spiritual image to which we are called 
in the gospel : and hence Paul says: "For whom He did 
foreknow. He also did predestinate to be conformed to the 
image of His Son, that he might be the first born among 
many brethren." Eom. viii. 29. This image all the saints 
will possess in the resurrection ; for they will then " see" 
Christ " as He is," and " be like Him.'' "Having borne the 
image of the earthy, we shall also bear the image of the 
heavenly." 1 Cor. xv. 43. 

Christ is the image of God in a higher and more im- 
portant sense than man. See 2 Cor. iv. 4, Col. i. 15, and 
Heb. i. 3, where He is declared to be " the express image of 
His person." Christ bears the moral, the spiritual, the 
divine image of His Father. "In Him dwells all the full- 
ness of the Godhead bodily." 



THE NATUEE OF MAIS^. 3 

So far, then, we have seen no proof that man was created 
in the moral image of God. True, he was " good," nega- 
tively good; for he had done nothing to make him positively 
good or otherwise; but God is positively and actively good. 
In this image of God man was not created. What, then, 
we ask again, was that image? 

I have recently seen an article in a monthly magazine, in 
which the author attempts to prove that man was created 
in the physical image of God! It is to be hoped that there 
are very few who have been deluded into this gross mate- 
rialism. " God is Spirit," and " touching the Almighty, 
we cannot find Him out to perfection ;" but these modern 
philosophers seem, at least in their own estimation, to have 
solved the problem of Divinity, and have discovered that 
the Most High is in the shape and form of a man ! It cer- 
tainly is not necessary to argue such a question as this, and, 
therefore, I shall dismiss it with these remarks. 

The question now returns : What is the image of God in 
which man was created, and which he still has, notwithstanding 
the fall f 

To answer this question'we must go back to the begin- 
ning. Elohim is plural. The Elohim said, " let us make 
man in our imaged' And when man sinned, the Elohim said 
he has become like one of us, to know good from evil. The 
promise the Serpent made to Eve was, " you shall be as 
gods, knowing good from evil." 

Now, whatever may be said about the doctrine of the 
triune nature or character of God, it is undeniably true that 
He is revealed to us in the scriptures in a threefold relation, 
or as Father, Logos and Spirit, The Word, or Logos, was 
subsequently made flesh, and dwelt among men. There is, 
then, a tri-unity in God; and there is also a tri-unity in man, 
everywhere recognized in the Word of God. Man has a 
body, a soul and a spirit ; and these, united in one person, 
constitute that " image of God" in which man was created, 
and which, as the scriptures declare, he still retains. This 
image man did not lose by transgression, as an immediate 



4 THE NATUKE OF MAN. 

result. Its loss, however, is the final result of a course of 
transgression, and will be realized by all the finally im- 
penitent when unbuilt or destroyed. 

So far, I have only laid the foundation of a full discus- 
sion of this subject. And if I have been successful in de- 
termining the image of God in which man was created, 
this fact will go very far towards the establishment of our 
next proposition, that man is made up of a body, soul and 
spirit, mysteriously united in one person; and that as the 
Father, the Logos or Son, and -the Holy Spirit, sustain dif- 
ferent relations, and are represented as performing difierent 
functions in the economy of creation and redemption ; so 
the body, soul and spirit are represented as sustaining dif- 
ferent relations, and performing different functions in the 
economy of life. The Father is represented as lovijig the 
world, the Son dies for the world. ''I know that in me, 
that is, in my Jlesh,'' says the apostle, " dwelleth no good 
thing." Man sows to his flesh, or " to his spirit/' " The 
Jlesh is weak, and the spirit willing." Paul prays for the 
sanctification of soul, body and spirit.'^ These passages will 
serve to give the reader an idea of what we mean, and for 
this purpose only have I quoted them. 

Man is not all blood, bones and breath, as I intend to show 
hereafter, to the satisfaction, I trust, of all who are not 
hopelessly committed to a theory, right or wrong. Because 
the term " gods" is applied to men in the Bible, it will not 
do for us to conclude that all men are " gods," nor that 
God is a man. And because the terms soul and spirit some- 
times mean7z/e and breath, it will not do for us to conclude 
that man has no soul but his blood, and no spirit but his 
breath. We must examine the scriptures carefully and 
learn the usus loquendi of the prophets and apostles with 
reference to these words, and then we shall be prepared to 
come to a proper understanding of the subject. 

In the first use of a word we certainly have its primary 
signification, although, subsequently, it may be used in a 
subordinate or figurative sense more frequently than its 



THE NATURE OF MAN. 5 

primary signification. The first occurrence of the word 
spirit is found in Gen. i. 2, where it is said, " And the Spirit 
of God moved upon the face of the waters." Buach, there- 
fore, in its primary and original import, has reference to an 
entity, which is properly denominated spirit, and which, in 
this case, is " the Spirit of God." 

This is the first time God, in speaking to men, ever used 
the word, and the sense in which he then used it, is its 
primary import. 

The original is used in Job xxxii. 8. "But there is a 
spirit in man; and the inspiration of the Almighty giveth 
them understanding." It does not mean breath in this 
passage, but clearly retains its primary signification of 
spirit, mind, the seat of intelligence; and hence "the in- 
spiration of the Almighty giveth them understanding." 

We are often referred to Gen. ii. 7, in proof that man 
has no spiritual nature ; that he is purely an animal, en- 
dowed, indeed, with superior faculties, but animated only 
by the breath of life. In contrast with this conclusion, let us 
read the following : " If He (God) set His heart upon man, 
if he gather unto himself His Spirit and His breath, all 
flesh shall perish together, and man shall turn again unto 
dust." Job xxxiv. 14, 15. Here the spirit and breath are 
spoken of as distinct entities, and cannot mean one and 
the same thing, or only the breath of life. Again : " As 
thou knowest not what is the way of the spirit, nor how the 
bones do grow in the womb of her that is with child, even 
so thou knowest not the works of God who maketh all." 
Eccle. xi. 5. Man is fearfully and wonderfully made, and 
human philosophy, with all its boasted lights, is not able to 
solve the profound mystery; but shall we deny to man a 
spirit, because we do not understand its mysterious exist- 
ence, and its wonderful union with flesh and blood ? Will 
it be contended that Solomon is speaking of the " breath of 
life" as moving upon the embryo in uterof Is this what he 
means by " the way of the spirit." 

Turn now to the following : " The burden of the word of 



6 THE NATUKE OF MAN. 

the Lord for Israel, saith the Lord, which stretcheth forth 
the heavens, and layeth the foundations of the earth, and 
formeih the spirit of man within him." Zech. xii. 1. 

This spirit is "formed within the man," and not 
breathed into his nostrils, nor does it merely inflate his 
lungs at birth. 

Once more : Our Lord " sighed deeply in His spirit." 
Mark viii. 12. He " rejoiced in spirit." Luke x. 21. He 
was "troubled in spirit." John xxiii. 21. I^ow, will it 
make sense to read breath, wind, disposition, or anything 
of that kind in the above passages ? Or is the term spirit 
used in its primary import of a distinct entity ? 

I close this point, believing that man is a triunal being 
or person, consisting of body, soul and spirit, mysteriously 
united ; and that this is that image of Elohim in which 
man was created. 

II. — THE TRIUNAL AND DUAL NATURE OF MAN. 

The Greek pneuma occurs about three hundred and eigh- 
ty-five times in the N"ew Testament, and, in the common 
version, is never rendered by breath or wind but once, 
and in that case improperly. In John iii. 8, the C. Y. 
reads : " The wind blows," &c., which should have been 
rendered : " The Spirit breathes where he pleases," &c. 

]^ow, the usus loquendi of the writers of the 'New Testa- 
ment, with reference to this word, seems to establish the 
proposition, 2' hat pneuma, in the Greek of the Neio Testament^ 
never signifies breath or wind. Whatever it may mean outside 
of that book, its meaning in that volume must be confined 
to the following specifications: 1. A distinct entity or being. 
2. An influence from such entity or being. 3. A state of feeling. 
Wherever the word occurs its meaning has reference to one 
of these specifications, and contextually and grammatically 
it requires no other. If there be an exception to this rule, 
let the interested point it out. 

Having made these preliminary remarks, I will now re- 
sume the examination of particular passages. , 



THE NATURE OF MAN. 7 

In Prov. XX. 27, we read : " The spirit of man is the can- 
dle of the Lord/' &c. This certainly cannot mean that the 
breath of man is the candle of the Lord, '' searching all the 
inward parts." A candle gives light, or, at least, it is de- 
signed for that purpose; and hence the spirit of man is com- 
pared to it, and the spirit is said to be ^' the candle of the 
Lord." In Ecclesiastes iii. 18-21, Solomon teaches us a 
very important lesson. He shows wherein men are like 
the beasts that perish, and wherein they differ. " For that 
which befalleth the sons of men befalleth beasts ; even one 
thing befalleth them." What is that one thing ? He gives 
the answer: "As the one dieth, so dieth the other; yea, 
they have all one beeath ; so that a man (in this regard) 
hath no pre-eminence above a beast; for all is vanity. All 
go unto one place." Into dust they return. " All are of the 
dust, and all turn to dust again. But now mark the ques- 
tion which follows : " Who knoweth the spirit of man that 
goeth upward, and the spirit of the beast that goeth down- 
ward to the earth ?" Can he mean the breath of man that 
goeth upward, and the breath of the beast that goeth down- 
ward to the earth ? Does not the breath of all, both man 
and beast, return into, and compose a part of that great 
volume of atmosphere which encompasses the earth ? But 
the spirit of man goes upward, and " returns to God who 
gave it," while the spirit of the beast, seeing he is to become 
extinct, goes downward to the earth, and is no more. The 
spirit of man goes to God, not in the sense of receiving its 
final reward or destiny, but it is in the keeping of Him who 
" formed it within man." "And when the disciples saw 
Him (Jesus) walking on the sea, they were troubled, say- 
ing. It is a spirit ; and they cried out for fear." Matt. xiv. 
26 ; Mark vi. 49; Luke xxiv. 37-39. Matthew and Mark 
use the word phaniasma, but Luke uses pneiima. Phantas- 
ma signifies a supernatural appearance, apparition, spectre, 
ghost ; and is, doubtless, used by both Matthew and Mark 
in this latter sense. The disciples thought they saw a ghost 
or human spirit. And so Luke, in giving an account of a 



8 THE NATURE OF MAN. 

similar thing, uses the word pneuma — spirit. Did Jesus 
then, or at any other time, tell them they were deluded, su- 
perstitious and ignorant ? Did he tell them their fears were 
groundless, as there was no such thing as a spirit apart from 
the body ? He did not. But he said unto them, " Why 
are ye troubled ? and why do thoughts arise in your hearts ? 
Behold my hands and my feet, that it is I myself: handle 
me, and see, for a spirit (such as you conceived me to be) 
hath not flesh and bones, as ye see me have." Our Lord did 
not seek to correct their views of the existence of human 
spirits, but merely to convince them that He was not such 
a spirit, as he had " flesh and bones," which disembodied 
or unclothed spirits did not have. The above occasion af- 
forded a fine opportunity for Christ to have corrected their 
views respecting spirits, if, indeed, he had regarded them 
as erroneous ; but he did no such thing. 

I^othing is more clear than that the Pharisees believed in 
the existence of human spirits after the death of the body. 
And we shall see hereafter that this idea is closely connect- 
ed with their view of the resurrection of the body. The 
Sadducees denied the resurrection of the body, and also the 
existence of angels and spirits. " For the Sadducees say 
there is no resurrection, neither angel nor spirit; but the 
Pharisees confess both. And there arose a great cry, and 
the scribes of the Pharisees part arose, and strove, saying. 
We find no evil in this man ; but if a spirit or an angel hath 
spoken to him, let us not fight against God." Acts xxiii. 8, 9. 

It was in this sense that Paul affirmed himself to be a 
Pharisee I touching the resurrection of the dead, and the 
existence of angels and spirits, he was of the same faith 
with them. This point seems to be beyond all dispute, and 
should go far towards the establishment of our position. 

The declaration of Paul that, " The Spirit itself beareth 
witness with our spirit, that we are the children of God," 
(Kom. vii. 16,) appears to us to recognize the human spirit 
as an entity, possessing intelligence, and as capable of hear- 
ing, receiving, and appreciating testimony. 



THE NATURE OF MAN. 9 

In I Cor. ii. 11, we read : "For what man knoweth the 
things of a man, save the spirit of man, which is in him ? 
even so the things of God knoweth no man, but the Spirit 
of God." /^ 

Here it is affirmed that the human spirit has knowledge — 
a knowledge of " the things of a man." This cannot be 
affirmed of the breath, nor, indeed, of any other part of 
man, unless it be an intelligent, conscious entity. 

Paul prayed for the Thessalonians thus : " And the very 
God of peace sanctify you wholly ; and I pray God your 
whole spirit, and soul and body be preserved blameless unto 
the coming of our Lord Jesus Christ." 1 Thess. v. 23. The 
rendering of the Diaglott is still more to the point, if pos- 
sible : " And may the God of peace Himself sanctify you 
entirely ; and may your whole person — the spirit, and the 
SOUL and the body — be preserved blameless in the presence 
of our Lord Jesus Christ." 

It is clear that the " whole person" is made up of spirit, 
soul and body ; and Paul prays that all these, in one person, 
may be entirely sanctified. Man, then, is not only dual, but 
triunal; he is composed of three parts, and those three parts 
constitute one man, or person. 

In Heb. iv. 12. Paul teaches that " soul and spirit" may 
be " divided." Can he have any reference to the breath ? 
It would be absurd to suppose any such hypothesis. The 
spirit can be separated from the soul or person, or animal 
life, at the word, will and pleasure of the Almighty ; and, 
when so separated, " the body without the spirit is dead." 
James ii. 26. 

" Into thy hands," said Jesus, " I commend my spirit." 
Luke xxiii. 46. And Stephen said, "Lord Jesus, receive 
my spirit." Acts vii. 59. 

Did they mean their breath ? What sense or propriety 
can there be in such an interpretation ? Does not the breath 
of every man at death return into the common atmosphere ? 
Indeed, is it not, during his whole life, a constituent partof 
the air, which is continually being inspired and expired, and 
is never wholly separated from it? To say, then, that our 



10 THE NATURE OF MAIS^. 

Lord and his martyr Stephen commended their breath into 
the hands of God, borders on the absurd in the superlative 
degree. But when we understand the term spirit, in these 
passages, as the intellectual entity, which continues its con- 
scious existence after the body, its tabernacle, is taken down, 
then there is a force and beauty which strongly contrasts 
with the opposite view. 

God is the " God of the spirits of all flesh." Num. xvi. 
22. And Paul speaks of the "fathers of our flesh," and 
asks, " Shall we not rather be in subjection to the Father of 
spirits, and live?" Heb. xii. 9. 

Again : Paul speaks of " the spirits of just men made per- 
fect." Ch. xii. 23. These are sanctified spirits, just as Paul 
prayed for the Thessalonians, as we have before quoted. 
Sanctified breath is not the thing for which he prayed, nor 
of which he speaks. He does not, cannot mean that we 
have " come to the breaths, in the plural, of just men made 
perfect." And then the idea of making the breath '^ per- 
fect," borders on the absurd. How and in what sense can 
it be made perfect ? A full inspiration of pure air into sound 
lungs would constitute perfect breathing. Does the apostle 
mean this ? To ask this question is to answer it. 

The Apostle James tells us that, ''As the body without 
the spirit is dead; so faith without works is dead also." Jas. 
ii. 26. With reference to this passage, we may be told that 
the word spirit certainly means breath, without which the 
body is dead. But this conclusion is not warranted by the 
word itself, by the context, nor by the facts in the case, 
There have been numerous cases of suspended breathing, and 
yet the persons were alive; the body was not dead. True, 
a continued suspension would result in death, but the fact 
we have stated shows that the apostle has no reference to 
the breath. 

There are several other passages bearing on this point, to 
which we shall refer in another discourse. The conclusion 
to which we have come, so far as this investigation has been 
conducted, is, that there is a spirit in man, which is neither 
blood nor breath, but an intelligent, conscious entity. 



Sermon II. 



THE STATE OF THE DEAD 



*^ And fear not them who kill the hody, hut are not able to kill the soul; but 
rather fear Sim who is able to destroy both soul and body in hell." Mat. x. 28. 

Men are prone to extremes; and one extreme generally 
begets another: hence the view held by many that the dead 
go to heaven or hell at death, has driven many good and 
pious persons to the opposite extreme, that the dead are to- 
tally unconscious from death to the resurrection. Both of 
these positions, in our judgment, are erroneous, and neither 
of them can be sustained by the word of God. 

Before we examine the question of the unconsciousness 
of the dead, we will devote a few remarks to the position 
that, men go to heaven or hell at death. This view is equally 
as erroneous and fully as objectionable as its opposite. If 
men go to heaven or hell at death, there can be no future 
judgment; for it would be preposterous to suppose that 
God would send men to heaven or hell, and then remand 
them back to earth to be judged, and sentenced respectively 
to the same places. It is contrary to all law and to all 
usage, human and divine, to reward men and to judge them 
afterwards. But if men go to heaven or hell at death, they 
must either be judged at death, which fact would do away 
with any /i^/i^re judgment, or they are judged after having 
rejoiced in heaven or suffered in hell for hundreds and thou- 
sands of years ! 



12 THE STATE OF THE DEAD. 

While, therefore, we believe the spirits of the dead are 
in a conscious state, we have no faith in the notion that 
they go either to heaven or hell when they die. 

The teaching of Christ and his apostles on this point is 
clear and conclusive, and leaves, indeed, no room for doubts 
or cavils. 

The only scripture which seems to favor at all strongly 
the idea of rewards and punishments in the intermediate 
state, is the parable of the rich man and Lazarus. The 
rich man lifted up his eyes in torment. But as we do not 
wish to anticipate what we shall have to say on the term 
hades, we will only remark here that this word hades never 
has reference to the final destiny of the wicked. The 
spirits of all the dead, both righteous and wicked, are in 
hades; the spirits of the righteous are happy, looking for- 
ward to their final reward; the spirits of the wicked un- 
happy, anticipating their final doom. 

Eternal life is promised, not at death, but in the world to 
come. Mark x. 28-30. Again : The righteous are to be 
"recompensed at the resurrection of the just." Luke xiv. 
12-14. 

Again: Eternal life is promised as the reward of "a pa- 
tient continuance in well doing;" and if the question be 
asked, when will God thus reward and punish? The an- 
swer is given by Paul in the sixteenth verse : *' In the day 
when God shall judge the secrets of men, by Jesus Christ, 
according to my gospel." See Rom. ii. 6-16. 

The righteous are rewarded, and the wicked punished, 
when they are raised from the dead. Hence we read: 
"And the nations were angry, and thy wrath is come, and 
the time of the dead, that they should be judged, and 
that thou shouldst give eewards unto thy servants, the 
prophets, and to the saints, and them that fear thy name, 
small and great; and shouldst destroy them who destroyed 
(corrupted) the earth." Rev. ix. 18. 

It is furthermore evident that men will not be rewarded 
until Christ comes, and if he never comes the righteous 



THE STATE OF THE DEAD. 13 

will never be glorified nor the wicked punished. His lan- 
guage is: "Behold, I come quickly: and my reward is loith 
me, to give every man according as his work shall be." 
"Henceforth," says Paul, "there is laid up for me a crown 
of righteousness, which the Lord, the righteous judge, shall 
give me at that day ; and not to me only, but unto all thera 
also that love His appearing.'^ 2 Tim. iv. 8. This shows 
when he expected his reward. He speaks of it as " that 
day'' — the day of Christ's ^'appearing.'' There are clearly 
three states of man presented to us in the scriptures; the 
first is the present state of existence, which ends at death; 
the second state begins at death and extends to the resur- 
rection. And the third, or final state, begins at the resur- 
rection and is co-existent with eternity. 

The term hades, as will be seen more fully hereafter, is 
never applied to either of these states except the second or 
intermediate state, which is a state of death. And, perhaps, 
I cannot do better in closing up this section, than to define 
death, and to show its use in the scriptures. 

The current use of a word is not always its proper signi- 
fication. We have an illustration of this truth in the cur- 
rent use of baptize. The current or popular use of this 
word, as given in dictionaries, is to immerse, to dip, to 
sprinkle, to christen, &c. ; and when we read in the public 
prints that certain persons were baptized on a certain day, 
in a particular city, no living man, from the current use of the 
word, can tell what was done, or what act was performed on the 
occasion. The original is not so indefinite. 

ISTow, the term death is defined to be the extinction of life. 
But what sort of life ? Men may be dead in sin, dead to 
sin, dead to the world, dead to God, and alive to Him. 
They may be spiritually alive or dead, and physically alive 
or dead, and they may be dead to us, but alive to God. In a 
word, they may be dead in one sense and alive in another sense. 
Hence the seed sown into the earth in one sense dies, and 
in another sense it still lives. 

Paul, when speaking of death and the resurrection, uses 



14 THE STATE OF THE DEAD. 

the following language: "But some will say how are the 
dead raised up, and with what body do they (the dead) 
come? Fool," says he, "that which thou sowest is not 
quickened, (made alive) exce'pt it die." 1 Cor. xv. 35, 36. 

The seed sown dks, but does life become extinct. We all 
know it does not, for if it did, the seed would never germi. 
nate, the tender plant would never shoot up from the earth, 
and no harvest would be realized. The sower would sow 
in vain. 

A grain of corn or wheat placed in the earth dies^ and if 
it did not thus die, it could never come up, never germinate. 
But there is something within that grain which does not 
die. Its germinal principle does not die, for if it did, if 
life became extinct, it would be labor lost to sow the seed. 
The seed, therefore, must die in order to come up ; bat if 
its death was the extinction of life, if it was dead in an 
absolute sense, it never could come up. This is Paul's il- 
lustration and logic. Men die, and the body, like the 
grain of corn or wheat, goes to corruption ; but the spirit 
does not die, for, if it did, and life was totally extinct in 
every sense of the word, a resurrection would be impossible. 
It would be a creation and not a resurrection at all. 

" Wfth what BODY do they (the dead) come ?" The dead 
come with a body, not without a body. The question is 
not, with what body does the body come ? but with what body 
do the dead come? The spirit though positively living, is 
relatively dead. It is separated from the body, and is, for 
this reason, in a state of death; and so it will remain until 
united with the body again at the resurrection. The per- 
son is dead ; that is, both soul and body are in a state of 
death. The body goes back to dust, and the spirit to 
hades, to God who gave it. And hence, at the resurrec- 
tion, DEATH delivers up its dead, the grave delivers up all 
it contains — the body^ and hades the spirit. Death and hades 
deliver up the dead in them. There is something, then, in 
hades which is said to be dead. But hades is not the grave, 
as we shall demonstrate hereafter. A living entity can be in 



THE STATE OF THE DEAD. 15 

a state of death. And such is the condition of all departed 
spirits. Their tabernacles have fallen down, and gone back 
to dust; and hence they are dead — they are in a state of 
death. This fact will explain many apparent contradic- 
tions relative to this subject, and serve to explain all those 
passages which destructionists quote to prove the uncon- 
sciousness of the dead, all of which I shall examine before 
leaving this subject. We shall see that in the same sense 
in which men are said to be dead, they are also said to 
know nothing, and that their thoughts or purposes have 
perished. I design opening up this whole subject in such 
a way as to leave no room for further doubts or cavils. 
Death has two sides; and while in relation to this world 
men are dead, in relation to the spirit-world they are living. 

II. — SHEOL NOT THE GRAVE. 

Those who advocate the unconsciousness of the dead, 
contend that the Hebrew word sheol means the grave. The 
correctness of this position we now call in question, and 
shall proceed to demonstrate its incorrectness by an ex- 
amination of the word itself. And the reader will please 
observe that, if there be one single instance where this 
word does not and cannot mean the grave, that the oppo- 
site position must be given up. 

Jacob said : " For I will go down into the grave [sheol) 
to my son, mourning." Gen. xxxvii. 35. So reads the 
C. Y. The original is sheol^ and there is no good reason 
for the rendering of the C. V. Jacob supposed his son 
Joseph had been '^ devoured" by wild beasts. He had 
no idea that he had been buried in a grave or keber, but 
firmly believed he had been ** rent in pieces" — " devoured." 
Vt is, therefore, absurd to suppose that Jacob contemplated 
going to his son in the grave. Had he done so, he would 
have used the word keber Siud not sheol ; but he did look 
forward to the time when he would go to him in sheol — the 
state of departed spirits. See, also, Gen. xlii. 38. 



16 THE STATE OF THE DEAD. 

God said by Moses : " For a fire is kindled in my anger, 
and shall burn to the lowest hell," &c. Deut. xxxii. 22. 
The 'Howest sheol." What does this mean ? Does it mean 
the grave ? The lowest grave ! This would be a very sin- 
gular idea, and one which, we apprehend, the Holy Spirit 
never designed to convey. We do not suppose that the 
phrase " lowest sheol" implies there are more sheols than 
one; but that the lowest place or condition in sheol is indi- 
cated by the phraseology used. 

The term " lowest hell," or sheol, occurs again in Ps. 
Ixxxvi. 13, and clearly refers to Christ, whose soul or spirit 
was delivered from the loivest sheol, which, as we shall see 
hereafter, is the iartarus of the l^ew Testament. 

!N"ow, by turning to Job, we shall see that when the 
grave is spoken of, the word keher is used; and that, in fact, 
the grave and sheol are strikingly contrasted. We will give 
some examples : " Who rejoice exceedingly, and are glad, 
when they can find the grave" (keher). Ch. iii. 22. " Thou 
shalt come to thy grave [keber) in a full age." Ch. v. 26 ; 
Ch. vii. 9. But now read the following : " Canst thou, by 
searching, find out God? Canst thou find out the Almighty 
to perfection? It is high as heaven; what canst thou do? 
DEEPER THAN SHEOL ; what caust thou know ? The mea- 
sure of it is longer than the earth and broader than the 
sea." Ch. xi. 7, 8, 9. Does sheol mean the grave in this 
passage ? Is the difficulty of finding out the Almighty, 
"as high as heaven," "longer than the earth," "broader 
than the sea," and only as deep as the grsive— from four to six 
feet deep f N"o reference is made to the grave in this place ; 
but the vast and deep world of spirits is clearly indicated. 
Turn now to the following, and behold the contrast: "O, 
that thou wouldst hide me in the grave," keber. Ch. xiv. 18. 
See, also, Ch. xxi. 32; xxiv. 19. Here it is keber, the grave, 
in each case; but turn to Ch. xxvi. 6, where we have sheol, 
and read: "Hell (sheol) is naked before Him (God), and 
destruction hath no covering." The passage before us indi- 



THE STATE OF THE DEAD. 17 

cates a sentiment at once awful and grand; but substitute 
the terra grand, and all this is lost. 

Let us now collate a few passages in the Psalms : '' For 
in death there is no remembrance of thee; in the grave 
(keher) who will give thee thanks ?" Ps. vi. '5. " The 
wicked shall be turned into hell (sheol), and all the nations 
that forget God." Ps. ix. 17. Does sheol here mean the 
grave? If so, the righteous have been turned into the 
grave as well as the wicked who forget God. And is the 
grave only the destiny of the wicked? Is sheol — ^' the 
lowest sheoV^ — no deeper than the grave? 

"For thou (0 God) wilt not leave my soul in hell (sheol), 
neither wilt thou suffer thine Holy One to see corruption" in 
the grave. Ps. xvi. 10. Did the soul of the Messiah, con- 
cerning whom David is speaking, go into the grave? His 
bod^ went there, but this cannot be af&rmed even of his 
breath or life, much less of his spirit. His soul was not 
buried with his body in the tomb of Joseph. 

" The sorrows of hell (sheol) encompassed rae; the snares 
of death seized me." Ps. xviii. 5. Is this the grave? 
Does the grave know anything of sorrow f Can the lifeless 
bod}^ be the subject of sorrow ? 

"0, Lord, thou hast brought up my soul from sheol." 
Ps. XXX. 3. The C. V. has grave, which is improper. The 
soul is not brought up from the grave, nor is the bod}/ 
brought up from sheol. The soul of the Messiah was 
brought from sheol, but not from the grave. 

''Let the wicked be ashamed, and let them be silent in 
the^m?;6," keber. Ps. xxxi. 17. Like sheep they are laid 
in the grave — keber * * * * consume in the grave — 
keber — from their dwelling." " But God will redeem my 
soul from the power of sheol." Ps. xlix. 14, 15. The soul 
of the Messiah was redeemed from the power of sheol, when 
he was raised from the dead. 

" Let death seize upon them, and let them go down quick 
into hell (sheol); for wickedness is in their dwellings, and 
among them." Ps. Iv. 15. Can sheol here mean the grave? 



18 THE STATE OF THE DEAD. 

Did David mean that the wicked should die, and be quickly 
buried f He certainly meant this, if sheol means the grave. 
But he meant no such thing. 

" For great is thy mercy towards me, and thou hast de- 
livered my soul from the lowest [sheol) hell." Ps. Ixxxvi. 
13. See the contrast : " For my soul is full of trouble, and 
my life draweth nigh to the grave" — keher. " Free among 
the dead, like the slain that lie in the [keber) grave." Ps. 
Ixxxviii. 3-5. 

" The sorrows of death encompassed me, and the pains 
of hell (sheol) came upon me." Ps. cxvi. 3. David says : 
" If I ascend into heaven, thou art there : if I make my bed 
in hell (sheol), behold thou art there." Ps. cxxxix. 8. 

We now select a few examples from the Proverbs of So- 
lomon: "Her feet go down to death; her steps take hold 
on hell" — sheol. " Her house is the way to hell (sheol), 
going down to the chambers of death." Pr. v. 5; vii. 27. 
1^0 one, we think, can fail to see that the course of sin 
here indicated, leads to a much worse place or state than 
the grave. It leads to tartarus, or the " lowest sheol.'' 
• " Hell (sheol) and destruction are before the Lord : how 
much more then the hearts of the children of men ?" 
" The way of life is above to the wise, that he may depart 
from hell (sheol) beneath." Pr. xv. 11, 24. " Hell (sheol) 
and destruction are never full," &c. Pr. xxvii. 20. 

There is one instance of the use of sheol, which some 
suppose conflicts with our position. It is found in Eccle- 
siastes ix. 10: "Whatever thy hands findeth to bo, do it 
with thy might; for there is no work, nor device, nor know- 
ledge, nor wisdom in the grave (sheol), whither thou goest." 
To this, however, it may be sufficient to reply, that Solo- 
mon exhorts to action where and when it would be avail- 
able; and merely teaches that there is "no work," "de- 
vice," "knowledge," nor " wisdom," which can be turned 
to any practical account in sheol. There is nothing of the 
kind which can be made available there. Probation is at an 
end, " The night" has come, " in which no man can work" 



THE STATE OF THE DEAD. 19 

out any good for himself, or change in his destiny. The 
parable of the rich man and Lazarus illustrates this truth. 
Read the conversation between Dives and Abraham, and 
you cannot fail to see the force of this remark. 

We conclude, then, that this passage is no exception to 
the primary use of sheol. But if we were to concede that 
it sometimes means the grave, it would by no means follow 
that such is its frimary and usual meaning. Indeed, we 
have shown already that such is not the case. And we 
are confident that when we come to examine the Greek 
representative of sheol, this truth will be still more apparent. 

Sheol occurs in the following places, which the reader can 
consult for himself: Isaiah v. 14; xiv. 15; xxviii. 15-18; 
Ezek. xxxi. 16 ; xxxii. 21 ; Amos ix. 2 ; Hab. ii. 5. 

III. — HADES NOT THE GRAVE. 

Hades is the Greek representative of the Hebrew sheol. 
Both words signify unseen, and both have a literal and figu- 
rative meaning. They indicate the invisible abode or man- 
sion of the dead — the spirit world, and, figuratively, the 
lowest place or condition. 

Destructionists tell us, hades means the grave. In other 
words, they define sheol and hades by the term grave. This 
position we deny, and an examination of the word sheol 
sustains us in that denial. And here we will state, once 
for all, that, in our judgment, it never refers merely or 
solely to the grave, but that, in every such supposed in- 
stance, it always includes the state of the soul or spirit in 
the invisible world. We say this also, with reference to 
hades, and shall now enter upon an examination of this 
word as we find it in the I^ew Testament. "And thou 
Capernaum, which art exalted unto heaven, shall be brought 
down to hell" — hades. Matt. xi. 23. This is generally 
considered to be a figurative use of hades, importing that 
Capernaum, which had been exalted to heaven," with refer- 
ence to its privileges, should be destroyed — reduced to ruin, 



20 THE STATE OF THE DEAD. 

to the lowest state or condition. But even this construc- 
tion is not demanded, in an absolute sense, by the context. 
Jesus spoke of the inhabitants as being exalted, and affirmed 
of them that they should be brought down to hades^ or to 
that part of hades called tartarus, as we propose to show 
hereafter. The grave is here out of the question. No 
reference is made to any such idea. 

" Upon this rock I will build my church, and the gates of 
hell [hades) shall not prevail against it." Matt. xxi. 18. 
From this we learn that Christ's church was never to be- 
come extinct, but should always remain a living, tangible 
monument of the Lord's love and power, and of the secu- 
rity of that foundation on which it should ever rest. It 
should never die; all the demons from the unseen world — 
the regions of tariarus — should " never prevail against it." 
Certainly the Lord had no reference to the grave. 

" The rich man also died, and loas buried, and in hell 
[hades) he lifted up his eyes, being in torment," Luke xvi. 
22, 23. The rich man died, and (the presumption is) was 
buried in his grave. His body was deposited in a tomb, 
but he lifted up his eyes in hades, being in torment. The 
idea of a grave here is simply absurd, for there is no tor- 
ment in the grave. It seems conclusive then, that whatever 
else it may mean, hades cannot mean the grave in this 
place. But we shall fully examine this whole parable here- 
after, and therefore for the present pass on. 

We now come to a more interesting quotation made by 
Peter on the day of Pentecost, and quoted from Psalms xvi. 
8-11. " Because thou wilt not leave my soul in hell (hades), 
neither wilt thou suffer thine Holy One to see corruption." 
Acts ii. 27. We examined this passage under the term 
sheol, and will only remark now, that Peter's translation of 
sheol is the word now under consideration, and therefore, 
in the judgment of Peter, must be of the same import. 
But does it mean the grave ? was the soul or spirit of the 
Messiah buried with his body in Joseph's sepulchre ? To 
answer in the affirmative may do for those who believe 



THE STATE OF THE DEAD. 21 

that even Christ was unconscious in death; but for those 
who tremble at the utterances of the Holy Spirit, no such 
intepretation will prove satisfactory. 

There are two things stated in the passage under con- 
sideration : 1. Thou wilt not leave my soul in sheol or hades, 
2. Nor suffer thine Holy One to see corruption. His body 
did not see corruption, neither was his soul left in hades, 
for on the morning of the third day he triumphantly arose 
from the dead. 

" death, where is thy sting ? grave (hades), where is 
thy victory ?" 1 Cor. xv. 55. In this instance, the English 
C. V. has it (/rave, but we deny its correctness. "Death," 
in this passage, is the symbol of the grave, and hades has 
reference to the state of departed spirits. This is a quota- 
tion from Hosea xiii. 14, where we have sheol; another 
proof that it and hades are synonymous. We have said 
with reference to the passage above, that death is the sym- 
bol of the grave; and by reference to Isaiah liii. 9, we 
have a passage where it is evidently used in the same sense: 
" And he made his grave with the wicked, and with the 
rich in his death." Joseph was rich, in whose sepulchre 
Christ was buried. We have a similar use of the word in 
Kev. vi. 8, where the name given to the pale-horse rider is 
" Death, and hell (hades) followed with him." And, again, 
" death and (hades) hell delivered up the dead in them." Eev. 
XX. 13. Death, the grave, and hades, the spirit world, de- 
liver up the dead in them, thus showing that the spirit as 
well as the body is spoken of as in a state of death, though 
actually living, because separated from the body, or un- 
clothed. But more of this hereafter. "I am He that 
liveth, and was dead ; and, behold, I am alive forevermore; 
amen; and have the keys of hell (hades) and of death — the 
grave. Rev. i. 18. Here, again, death is the symbol of 
the grave, and hades the state of departed spirits; and with 
this view of the subject, how sublime and imposing is the 
prerogative of Christ ! He has the keys of the grave and 
of the unseen world ! Before closing this section, we will 



22 THE STATE OF THE DEAD. 

make a few remarks on the " loioesi sheoV^ and iartarus. 
We have already advanced the idea, that the " lowest 
sheol" of the Old Testament is the tariarus of the Kew, 
and cannot, by any show of reason, have reference to the 
grave. See Deut. xxxii. 22 ; Psalms Ixxxvi. 13. 

Tartarus is used by Peter with reference to the fallen 
angels. For if God spared not the angels that sinned, but 
cast them down to hell (taiHarus), and delivered them into 
the chains of darkness, to be reserved unto the judgment." 
2 Peter ii. 4. Greenfield thus defines it : " Tariaros, [taria- 
rus,) which, in the mythology of the ancients, was that part 
of hades where the souls of the wicked were confined and tor- 
mented; to cast or thrust down," &c. 

This word is only found once in the Bible; and as Peter 
adopted it, without any explanation, he certainly accepted 
and endorsed its current meaning. His letter is addressed 
to the sojourners " scattered throughout Pontus, Galatia, 
Cappadocia, Asia and Bythynia." These Christian Jews 
were living among Gentiles, where this word was current 
and well understood by those who used it. And the fact 
that he selected it, and without any explanation, used it to 
express the condition of the fallen spirits, and that, too, 
under the guidance of the Holy Spirit, constitutes a very 
strong argument in favour of the position thsit,- iartarus is 
the 'Howest sheoV^ of the Old Testament, and "that part of 
hades where the souls of the wicked are confined J^ 

This is that prison-house, in which all the wicked spirits 
are confined unto the judgment of the great day. 

IV. — DEMONS THE SPIRITS OF THE DEAD. 

Destructionists maintain that the demons, of which we 
read in the scriptures, are fallen angels or spirits. But their 
position on this question has many and serious difficulties 
to encounter; difficulties which we think it is impossible to 
remove. We would call attention to the following facts 
and statements: 



THE STATE OF THE DEAD. 23 

1. There were very few deaths before the flood; few 
wheo compared with the number of inhabitants then living 
on the earth; and we read of no demons before the deluge — 
of none who were said to be possessed by them; and so far 
as we can Iq^yu, Necromancy was unknown; while it is a 
fact that the apostate angels had fallen prior to the creation 
of man, and must have been as numerous and as powerful 
for evil before the flood as after that event; and hence, if 
the demons are fallen angels it will, we think, be difficult 
to account for the fact, that they are never spoken of as en- 
tering into men, and controlling their actions, before the 
flood. But, according to our position, there were but few 
demons before the flood, and necromancy did not exist. 

2. It is a fact that, the ancient pagan writers, among 
whom Hesiod is the oldest, declare that " the spirits of mor- 
tals become demons when separated from their earthly bo- 
dies." In a word, "all pagan antiquity affirms that from 
Titan and Saturn, down to Esculapius, Proteus and Minos, 
all their divinities were the ghosts of dead men, and were 
so regarded by the most erudite pagans themselves." 

3. But the doctrine of the separate existence of human 
spirits after death is not of 'pagan origin. " The doctrine of 
a separate state — of disembodied ghosts, or demons — of 
necromancy and divination, is a thousand years older than 
Homer or Hesiod, than any pagan historian, philosopher, 
or poet whatsoever." 

It existed in the times of the Patriarchs, in the infancy of 
the Abrahamic family, long before Moses was born. The 
consultation of the spirits of the dead, and the arts of divi- 
nation, are older than Moses; and God enacted severe laws 
against the worship of demons, the consultation of familiar 
spirits, and the arts of necromancy. And so deeply was this 
doctrine in all its branches among the seven nations of Ca- 
naan, that traces of it are found among the Jews for nearly 
a thousand years after Moses. Jeroboam " ordained priests 
for the high places, and for the demons.^' 2 Chron. xi. 15. 
David says of his people, that they "learned the works of 



24 THE STATE OF THE DEAD. 

the heathen, served their idols, and sacriiSced their sons and 
daughters to demons ;^^ and declares '^they ate the sacrifices 
of the dead." Ps. cvi. 7. This shows that to worship de- 
mons was to worship the spirits of the dead. And Isaiah 
asks, '^ Shall a people seek for the living to the deadf" Isa. 
viii. 19. 

4. The Jewish historians, Josephus and Philo, avow their 
conviction that the demons are the spirits of dead men. 
Josephus says: "Demons are the spirits of wicked men, 
who enter into living men and destroy them, unless they 
are so happy as to meet with speedy relief." Philo says: 
"The souls of dead men are called demons." 

5. The Christian fathers, as they are called, testify to the 
same efiect. Justin says: "Those who are seized and tor- 
mented by the souls of the dead, whom all call demons and 
madmen." 

6. Jesus Christ, His apostles and evangelists, so under- 
stood this matter. It is an established law of interpretation 
that every word not explained or defined in a particular 
sense, by any standard writer of any particular age and 
country, is to be taken and understood in the commonly re- 
ceived signification of that country and age in which the 
writer lived and wrote. Such being the law of interpreta- 
tion, it is evident that the apostles of Christ, as well as 
Christ himself, used the term demon in its current, or com- 
monly received sense, and hence, gave no explanation or 
definition of the word, difiering from that sense. And 
while on this point, we will refer to the language of Igna- 
tius, the disciple of the apostle John, who, in quoting the 
word of our Lord to Peter, when Peter supposed he saw a 
spirit or ghost, quotes Him thus: "Handle me and see, for 
I am not a daimoon asomaton — a disembodied demon ;" a 
spirit without a body. 

7. Angels have bodies — spiritual bodies — and are never 
said to enter into other bodies; and as the word angel 
is of Bible origin, it is not found in pagan authors at all. 
Demons, many of them, a legion sometimes, entered into 



THE STATE OF THE DEAD. 25 

one person; but it would be difficult to conceive of a legion 
of angels entering into a human body, and the man still 
live! Angels have no affection or affinity for bodies of any 
sort, so far as we know, either as habitations or vehicles of 
action; but demons have entered into human bodies, and 
into the bodies of inferior creatures. Angels have no pre- 
dilection for tombs and sepulchres of the dead; but de- 
mons seem to have a peculiar affection for human bodies, 
and appear to desire them both as vehicles of action and as 
places of habitation. 

Having said thus much in regard to demons, we are pre- 
pared to examine some passages of Scripture bearing upon 
this subject. And the first case to which we will refer is 
that of the Witch of Endor. 1 Sam. xxviii. This is nei- 
ther fable nor fiction. It purports to be a true history of 
a veritable transaction, with no hints or intimations to the 
contrary. We call attention to the following facts : 

1. Samuel was dead and buried in Rama. 

2. At Endor, about sixty miles distant, lived a woman, a 
necromancer, who professed to be able to call forth, or evoke 
the spirits of the dead. 

3. Saul sought her aid to obtain an interview with Samuel, 
his deceased friend. And she, at the risk of her life, un- 
dertook to bring him up, and did so to the entire convic- 
tion of Saul himself. 

4. Saul recognized Samuel, and Samuel Saul ; and each 
entered into free conversation with the other. 

5. All these facts are related as a history of a real trans- 
action. 

(5. The body of -Samuel could not have been there, for it 
was buried about sixty miles distant. We, therefore, con- 
clude, that, if this be a true history, the spirits of the de- 
parted are in a state of consciousness. There is really no 
way of evading this conclusion without denying the truth 
of the narrative. 

We next call attention to the fact that Moses appeared 
on the Mount of Transfiguration. 



26 THE STATE OF THE DEAD. 

The history of Moses' death is recorded in Deut. xxxiv. 
5-7. " So Moses, the servant of the Lord, died there, in the 
land of Moab, according to the word of the Lord. And 
he buried him, in a valley in the land of Moab, over against 
Bethpeor; but no man knoweth of his sepulchre unto this 
day. And Moses v^as an hundred and twenty years old 
when he died ; his eye was not dim, nor his natural force 
abated." 

Here it is affirmed twice that he died, and once that he 
was buried, and once, indirectly, that his body was put into a 
sepidchre, of the locality of which no man knew anything. 

The idea advanced by some, that he was translated, is 
utterly inadmissible, without a positive denial of the in- 
spired history. There is a remote allusion to this transac- 
tion in Jude, 9 verse, when Michael, the archangel, is said 
to have disputed with the Devil about the body of Moses. 
This is another proof of Moses' death. The Devil, no 
doubt, desired to have Moses deified, and could he have 
placed his body in the possession of the Jews, he might 
have succeeded in ensnaring them in this matter; but the 
Lord buried him, when no human eye witnessed it, so that 
his body could not be found. 

And yet Moses appeared on the Mount of Transfigura- 
tion, together with Elijah, and there talked with Christ! He 
as really appeared there as Elijah, Peter, James, John, or 
Christ himself. This statement can only be set aside by a 
flat and palpable denial of its reality, and assuming, with- 
out proof, that the whole thing was unreal or imaginary. 
We have too much reverence and regard for the word of 
God to do this, and therefore conclude that the spirits of 
the dead are conscious. 

V. — THE DEAD ARE CONSCIOUS. 

In addition to what we have already said on this subject, 
we have many other proofs to offer. And the first passage 
to which we will now call attention, may be found in Mat- 
thew X. 28. " And fear not them who kill the body, but 



THE STATE OF THE DEAD. 27 

are not able to kill the soul; but rather fear him who is 
able to destroy both soul and body in hell." Here our Lord 
affirms that man can kill the body, but is not able to kill 
the soul. What does our Lord mean ? Does he mean life, 
breath, or spirit ? He cannot mean life^ for the taking of 
that is implied in killing the body. He cannot mean breath, 
for that is not a living entity. It will not do to say, He 
means future life; for there is nothing in the passage to 
warrant any such conclusion. He must, therefore, mean 
the spirit, which, on the death of the body, rises into the 
air, and is beyond the power or ability of man to destroy. 
Man can kill, and thus unbuild the body, but cannot unbuild 
the soul or spirit which animates it. This its Maker alone 
has the power to do. The argument here is, that, while 
man can kill the body, and thus deprive men of animal life, 
there is something which they cannot kill, and which, as 
a logical consequence, must be an entiii/ of some kind, and 
possessed of some sort of life within itself ; for that which 
is a nonentity and without life, cannot be killed. But the 
want of power to kill the soul is not predicated of its non- 
entity, but of its indestructibility. The soul, or spirit, 
therefore, does not die with the body. 

We next refer to the conversation between Christ and 
the Sadducees, which is reported by Matthew, Mark, and 
Luke. Matthew xxii. 23-33. Mark xii. 18-27. Luke xx. 
27-38. !N'ow the Sadducees denied the existence of angels 
and spirits, and hence denied the resurrection ; and the 
question put to our Lord related to the last point — the res- 
urrection, which he proceeds to prove, not by any passage 
bearing directly on this subject, but by showing that there 
was a sense in which Abraham, Isaac and Jacob are living, 
and as such would be raised from the dead. " Now that 
the dead are raised, even Moses showed at the bush, when 
he calleth the Lord, the God of Abraham, and the God of 
Isaac, and the God of Jacob. For he is not a God of 
the dead, but of the living ; for all live unto HimJ' This 
shows a man may be dead in one sense, and alive in an- 



28 THE STATE OF THE DEAD. 

other. He may be physically dead as it respects his body, 
and alive as it regards his spirit. We often say of the ab- 
sent, that they are dead to us; and thus it is in regard to 
those who have departed from this life. They are absent from 
us — dead to us, but their spirits are living ; and hence as it 
respects God, they are said to be alive— ''all live unto him." 
The argument of our Lord clearly predic;ates the resur- 
rection on the very fact that the spirit survives the body, 
which fact the Sadducees denied. Their argument was : 
no spirit, no resurrection. Our Lord proves that there is a 
spirit in man, which survives the body, and hence argues the 
resurrection. That this is a true representation of the case 
is evident, for had the Sadducees not denied the existence 
of spirits — the spirits of the dead — they would not have 
denied the resurrection ; for they both stand or fall to- 
gether. No spirit, no resurrection, said the Sadducees. 
There is a spirit, said Christ, which outlives the body, and, 
therefore, the resurrection. This is the logic of this whole 
narrative, as given by the Evangelists. This is further con- 
firmed by reference to Acts xxiii. 7-9. " For the Saddu- 
cees say there is no resurrection, neither angel nor spirit ; 
but the Pharisees confess both." This confirms what we 
have already said on this subject, that the Sadducees predi- 
cated the non-resurrection of the dead upon the non-existence 
of the human spirit after death. Here the doctrine of the 
Pharisees and Sadducees was precisely opposite, and what- 
ever the former believed on this subject, that was the very 
thing denied by the Sadducees. But the Pharisees be- 
lieved in disembodied spirits, and the resurrection; they 
"confessed both," and the Sadducees denied both; and 
denied the latter — the resurrection, because they denied 
the former — the existence of the human spirit after death. 
And hence the " great cry" which arose between these two 
parties, those of the Pharisees exclaiming, " We find no 
fault in this man ; but if a spirit or an angel hath spoken to 
him, let us not fight against God." Thus, not only sus- 
taining what we have said, but clearly distinguishing be- 



. THE STATE OF THE DEAD. 29 

tween angels and spirits — the latter having reference to the 
resurrection. 

We deem this point of cardinal importance in this con- 
troversy. If the spirit does not survive the body, a resur- 
rection appears to be out of the question ; for, in that case, 
there is nothing to raise except the body, which had crum- 
bled back to dust, and which must be newly created prepara- 
tory to being raised ; and, in that case, where or in what 
consists the man's identity? 

We will now examine the words of Christ to the thief 
on the cross. Luke xxiii. 42-43 : " And he said unto 
Jesus, Lord, remember me when thou comest into thy 
kingdom. And Jesus said unto him. Verily I say unto 
thee, to-day shalt thou be with me in paradise." 

Any passage, as explicit as this, if it favoured the views 
of destructionists, would be relied upon strongly, and 
prominently brought forward to sustain their position; but, 
as it is against them, they labour very hard to deprive it of 
its force and power. There really can be no meaning, no 
sense, in the passage, if the dead are unconscious. Para- 
dise, in this place, must either mean the grave, the spirit 
world, or heaven. To say that Christ promised the thief 
he should be with him in the grave ; that he should cer- 
tainly die on that day and be buried, was certainly poor 
consolation. And the idea that he promised he should be 
with him in heaven, when he himself did not ascend there 
till after his resurrection, is equally inadmissible. 

The only conclusion, therefore, to which we can legiti- 
mately come, is, that he promised the thief he should 
be with Him in paradise — " in Abraham's bosom" — in 
hades, which we have already shown is not the grave. 
Paradise never signified the grave since the world began. 
Whatever was promised to the thief was to be realized on 
that day. From this conclusion there is no escape, for our 
Lord said, " To-day thou shalt be with me in paradise." 
Here we note three things : 1. The promise has reference 
to time — " to-day" 2. The thief was to be with Christ. 



30 THE STATE OF THE DEAD. 

3. They were both to be in ^paradise. Christ and the thief, 
therefore, were both in paradise that very day on which 
they died. 

Whatever may have been the thief's idea of the king- 
dom of God, and it is by no means likely to have been cor- 
rect, the Lord gave him an assurance that he should be with 
Him in His kingdom, by affirming he should be with him in 
paradise that day ; for none but those who will ultimately 
inherit the kingdom of God, go to paradise at death ; all the 
rest go to iartarus, or the " lowest sheoU' Paradise, from 
paradeisos, a park or garden, is used by our Lord to repre- 
sent that state into which the spirits of the righteous enter 
at death ; and the whole passage proves conclusively that 
both Christ and the thief were in a conscious, tranquil and 
happy state after death. 

VI. THE SPIRITS IN PRISON. „ 

As the passage now to be considered is a very important 
one, we shall be at some pains to examine it. 1st Peter iii. 
18, 19, 20 : " For Christ also hath once suffered for sins, 
the just for the unjust, that He might bring us to God, 
being put to death in the flesh, but quickened by the Spirit; 
by which he went and preached unto the spirits in prison ; 
which sometime were disobedient when once the long suf- 
fering of God waited in the days of Noah," etc. 

There are several statements here, which require to be 
particularly noted. 1. Christ suffered for sins. 2. The just 
for the unjust. 3. That He might bring us to God. 4. 
Being put to death in the flesh. 5. Made alive by the 
Spirit. 6. By which Spirit He went and preached to the 
spirits in prison. T. Who sometime were disobedient. 8. 
When once the long suffering of God waited in the days of 
Noah. Now when did Christ preach to those spirits, before 
or when they were in prison f They were evidently in prison 
when Peter wrote this letter. His language is, " By which 
he went and preached unto the spirits in prison^' He 



THE STATE OF THE DEAD. 31 

preached to those spirits which are now in prison. When 
did he preach to them ? While they were disobedient, or 
" which sometime were disobedient, when once the long 
suffering of God waited in the days of E"oah." 

!N"oah was " a preacher of righteousness ;" and it was the 
^* Spirit of Christ" in him that testified against the wicked- 
ness of the antediluvians. 2 Peter ii. 5: "The Spirit of 
Christ" was in all the prophets, and through them testified, 
and warned all their cotemporaries. And Peter, in this 
same first epistle, fourth chapter and sixth verse, says : 
" For, for this cause was the gospel preached also to them 
that ARE DEAD, that they might be judged according to men 
in the fiesh, but live according to God in the Spirit." He 
evidently refers to the same preaching " of which he speaks 
in the preceding chapter, and he now affirms the persons to 
whom this preaching was made, to he dead. They were dead 
when Peter wrote. His words are, " that are dead." At 
that time, therefore, they were dead, and their spirits were 
" in prison," awaiting the judgment of the great day. This 
prison is iartarus, or " the lowest sheol," of the Old Testa- 
ment, in which the fallen angels are said to be " in the chains 
of darkness." 

There are some who think Christ went and preached to 
the " spirits in prison," between his death and resurrec- 
tion ; and that salvation is offered to all the lost in the 
spirit-world, who, if they avail themselves of the offer, may 
all yet be saved! This notion is based in part upon this 
passage, and partly upon the words of Christ with refer- 
ence to " blasphemy against the Holy Spirit." He said 
those guilty of this sin should " never be forgiven, neither 
in this world nor the world to come." Mark iii. 28, 29. 
The term world in this passage means age; and as the 
words themselves were uttered during the existence of the 
Jewish age, " the world," or age " to come," must of course 
refer to the present age — the gospel dispensation, and, there- 
fore, proves nothing in favour of the notion under examina- 
tion. The argument is, that all other sins, except this 



32 THE STATE OF THE DEAD. 

against the Holy Spirit, might be forgiven, both in this 
world and that to come ; but the original, properly rendered 
age, and the remarks already submitted, set aside any such 
interpretation with reference to disembodied spirits. Sal- 
vation is certainly not offered to them in the spirit-world ; 
and the idea that it is, is but a new phase of Universalism, 
whicTi can be shown from the parable of the rich man and 
Lazarus, and many other passages, to be subversive of the 
truth of the gospel. For, it is argued, that the lost spirits, 
seeing their wretched condition for having rejected the 
gospel during life in this world, will gladly accept of this 
last and final ofier of salvation, and so all will be saved! 
We shall notice this theory again, when we come to ex- 
amine the parable of the rich man and Lazarus. 

We now pass to the consideration of Phil. i. 19, 25. 
Paul believed Christ would be magnified in his body, whe- 
ther by life or by death. " For to me to live is Christ, and 
to die is gain." This last declaration is the proof of what 
he had just stated, that Christ would be magnified in his 
body by life or by death. If he lived, Christ would be mag- 
nified in his body ; and if he died, the same result would 
follow ; so that in either event the cause of Christ would 
"gain," and the Lord be glorified. We do not think he 
meant that, to die would be gain to him personally. This 
indeed, may be true of every good man, especially in times 
of severe persecution ; but still we do not think the apostle 
alluded to his own gain. Gain to the cause of Christ was 
his all-absorbing thought. 

" But if I LIVE IN THE FLESH, this (gain to the cause of 
Christ) is the fruit of my labour; yet what I shall choose I 
know not." If he lived, he advanced the cause of Christ, 
and magnified the Lord, by labour, toil and sufibring; but 
if he died, he sealed the truth of the gospel with his blood, 
and thus magnified the Lord in his body by death. Be- 
tween these he did not know which to choose, life or death; 
and hence he says: "For I am in a strait betwixt two, 
having a desire to depart and to be with Christ ; which is far 



THE STATE OF THE DEAD. 33 

better." Better for him personally, because the pangs of 
death would soon be over, and he would then be at rest. 
" Nevertheless, to abide in the flesh is more needful for 
youJ^ It was more needful for the Philippians that he 
should abide in the flesh for their furtherance and joy of 
faith. " And having this confidence, I know that I shall 
abide and continue with you all." 

Will the reader please note particularly the language of 
the apostle : '^ If I live in the flesh^'^ " to abide in the flesh^^' 
and "having a desire to depart and to be with Christ." Did 
not Paul believe he could fe in or out of the flesh ? The 
language really seems to possess this force. And are not 
the phrases, in or out of the body, and in or out of the flesh, 
equivalent ? Would a destructionist use such language as 
this in speaking of death ? And, then, there is the word 
^^ depart.'^ Depart from what? But we are told that this 
word depart should be rendered return. Let us examine it. 

What is the real difference between depart and return ? 
If I am about leaving home for some distant city, I say I 
shall depart on a certain day, and shall return at a particular 
time. Indeed, the words are so much alike, that it de- 
pends solely on the speaker's standpoint, whether he uses the 
one or the other. But this is not the only time the apostle 
speaks of departing. In 2 Tim. iv. 6, he says : " the time 
of my departure is at hand." Here he uses the word 
analusis, which means dissolution, departure; and is de- 
rived from analuoo, the word used in Philippians, and signi- 
fies to dissolve, to* separate, to break up, to depart, come 
away, &c. It occurs in Luke xii. 36. " And ye, yourselves, 
like unto men that wait for their Lord, when he will return 
(home) from the wedding." The Lord departs from the 
wedding, and returns home. In Joshua xxii. 8. " And he 
spoke unto them, saying return with much riches unto your 
tents:" the original could, with equal propriety, be rendered, 
'* Depart with much riches into your tents." And as death 
is an analusis — analysis, a dissolution of body and spirit, the 
original in Phil. i. 23, is properly rendered depart. " The 



34 THE STATE OF THE DEAD. • 

time of my departure is at hand;" "having a desire to de- 
part and be with Christ;" these phrases convey the same 
idea, and mean what we have already stated. The union of 
body, soul and spirit is broken up, or dissolved, and the 
spirit departs to its appropriate state in hades. But even if 
we admit the rendering of our opponents on this word, we 
would really have the vantage ground still : for Solomon 
says: " Then shall the dust return to the earth as it was; 
and the spirit shall keturn unto God who gave it." And 
David says: "Thou turnest man to destruction (death), and 
sayest, return ye children of men." — Ps. xc. 3. 

E"othing is said respecting Christ's departure or return, 
but Paul is speaking of himself only, and as such says, 
"having a desire to depart and to be with Christ." He 
would then be with him in a sense in which he was not 
with him while living in the flesh. Holy angels have the 
care and the charge of the spirits of the just; but evil angels 
have charge of those that are lost. 

May we not now conclude, with all confidence, that the 
spirit survives the body, and that Paul when using the word 
depart had reference to his departure from this life — from 
the body, and his entrance into that state called hades, 
where the spirits of both the righteous and the wicked re- 
main until the Lord shall call them thence, raise them from 
the dead, and reward them according to the deeds done in 
the body? But we are not done with this subject yet. 

VII. THE RICH MAN AND LAZARUS. 

The parable of the rich man and Lazarus is a very impor- 
tant part of the word of God. We have called it a parable. 
It is either a true history, a parable, or a fable. That it is not 
0, fable is beyond all question. Our Lord never uttered a 
fable, and we might safely challenge the world to produce 
the first item of proof that any of his utterances were of 
this character. This parable is recorded in Luke xvi. 19- 
31. 



THE STATE OF THE DEAD. 35 

Before examining it we will state and prove the following 
proposition : '^AU the parables of Christ are based upon facts, 
or events which had or might occur at any time.'' If this pro- 
position be true, there is no escape from the conclusion that 
the parable of the rich man and Lazarus is based xi]^on facts 
in relation to the time, state, and condition of the dead. 
Let us now verify the truth of our proposition. 

The parable of the vine and branches, John xv. 1-5, is 
based upon well known facts in regard to the cultivation of 
the vine. There is nothing imaginary or fabulous about it. 
And so of the parable of the good shepherd, x. 1-b. There 
were sheep, and good and bad shepherds, or hirelings. The 
same remark is true of the parable of the pounds, Luke xix. 
12-27. Also of the parable of the pharisee and publican, 
Luke xviii. 9-14, and the parable of the importunate widow, 
in the same chapter, verses 1 to 8. See also the parable of 
the unjust steward, Luke xvi. 1-8; the parable of the prodi- 
gal son, Luke xv. 11-32; the parable of the lost piece of sil- 
ver, Luke XV. 8-10; the parable of the lost sheep, Luke xv. 
3-7; the parable of the savor of salt, Luke xiv. 34-35; the 
parable of the king going to war, Luke xiv. 31-33; the para- 
ble of the builder of a tower, Luke xiv. 28-33; the parable 
of men bidden to a feast, Luke xiv. 7-11; the parable of the 
barren fig tree, Luke xiii. 6-9; of the cloud and wind, Luke 
xii. 54-57; of the rich fool, Luke xii. 16-21; of the impor- 
tunate friend, Luke xi. 5-9; of the good Samaritan, Luke x. 
30-37; of creditor and debtor, Luke vii. 41-47; of the tree 
and its fruit, Luke vi. 43-45; of the beam and mote, Luke vi. 
41-42; of the blind leading the blind, Luke vi. 39; of a man 
taking afar journey, Mark xiii. 34-37; of the lighted candle, 
Mark iv. 21; of the seed growing secretly, Mark iv. 20-29; 
of the strong man armed, Mark iii. 27; of a house divided 
against itself, Mark iii. 25 ; of a kingdom divided against itself, 
Mark 'iii. 24; of the talents; of the ten virgins; of i\iQ faith- 
ful and evil servants; of the man of the house watching ; of 
the fig tree leafing ; of the marriage feast; of the wicked hus- 
bandman; of the two sons; of the laborers hired; of the ww- 



36 THE STATE OF THE DEAD. 

merciful servant; of meats deJUing not; of the net cast into the 
sea; of the pearl of great price; of the treasure hid in afield; 
of the leaven; of the mustard seed; of the tares; of the 
sower ; of the unclean spirit; of the new wine and old bottles; 
of the new cloth and old garments; of the children of the bride 
chamber; and of the wise and foolish builder; all of which 
may be found by the following references: 

Matt. XXV. 14-30, 1-13; xxiv. 45-51, 43-32-34; xxii. 2- 
14; xxi. 33-45, 28-32; xx. 1-16; xviii. 23-35; xv. 10-15; 
xiii. 47-50, 45-46, 44-33, 34-32, 24-30, 3-8; xii. 43; ix. 17, 
16,15; vii. 24-27. 

We have been thus particular in referring to these para- 
bles, in order that the reader might be more fully impressed 
with the truth of our remarks, and the proposition which 
we are seeking to establish. These parables were all based 
upon the well known facts indicated by their very names. 
There were wise and foolish builders, children of the bride 
chamber, new cloth and old garments, new wine and old 
bottles, unclean spirits, sowers of seed, tares mixed with the 
wheat, mustard seed, leaven or yeast, treasures in the field, 
pearls of great value, fish nets cast into the sea, meats that 
defiled not, unmerciful servants, laborers hired, undutiful 
sons, wicked husbandmen, marriage feasts, fig trees, house- 
holders watching, wise and foolish virgins, talents of gold 
and silver, kingdoms and powers divided against themselves, 
strong men armed, seed growing while men slept, lighted 
candles, men going journies, blind men being led, beams 
and motes, trees and their fruit, creditors and debtors, Sa- 
maritans, importunate friends, rich fools, cloud and wind, 
barren fig trees, foolish builders, going to war, savorless 
salt, lost sheep, money lost, prodigal sons, unjust stewards, 
importunate widows, pharisees and publicans, good shep- 
herds, and vineyards. Have we not fully established our 
proposition, that all the parables of our Lord were based upon 
facts^ or events which had or might occur at any time. The 
truth of this cannot be denied. And is the parable of the 
rich man and Lazarus an exception to the rule? Shall we 



THE STATE OF THE DEAD. 37 

conclude, because the scenes are transferred to another state, 
that they are all fictitious? Shall we conclude that the al- 
leged facts are no facts, but as fabulous as the baseless 
fabric of a vision, because they are beyond our mortal sight, 
so that our senses cannot take cognizance of them ? This 
is simply to distrust the word of the Lord. We can be- 
lieve him, and know he bases his parables upon facts and 
events occurring around us, and with which we are familiar; 
but when he carries us beyond the grave, where our weak 
senses penetrate not, our faith staggers, and we conclude it 
is all fiction. 

" O," says one, " I believe there were rich men and Laza- 
ruses in the days of Christ; and I believe they died and 
were buried." And do you stop there, and refuse to believe, 
as in the parable under examination, that the good were car- 
ried by angels to Abraham's bosom, and the evil lifted up 
their eyes in hades, being in torments ? 

The truth is, this parable is based upon facts and truths 
which were generally recognized as such by all the Jews, 
except the Sadducees, who denied the existence of angels, 
of spirits, and the resurrection. Our Lord knew perfectly 
well the views of his cotemporaries on this subject, and 
never did he on any occasion call them in question, but 
rather confirmed them. And this he has certainly done in 
this parable, which we are now prepared to consider. 

The idea that the parable relates to the condition of the 
Jews and Gentiles in this world is utterly preposterous and 
absurd. The rich man does not represent the Jews, nor 
does Lazarus represent the Gentiles, for both die in the same 
sense. And then, too, who are represented by the Jive brethren? 
It is certain, no one reading this parable, without a theory, 
would ever deduce from it such a one as we are now opposing; 
but the great misfortune is, that men form their opinions 
and theories and then warp and twist the word of God to 
sustain them. 

The parable is designed to represent the relative condition 
of two classes of men — the rich and covetous, as the Phari- 



38 ■ THE STATE OF THE DEAD. 

sees were whom he addressed, and " the poor of this world, 
rich in faith and heirs of the kingdom;" and hence it is said 
at the 14th verse, " And the Pharisees also, who were cove- 
tous, heard all these things; and they derided him." 

The beggar, Lazarus, died, and was carried by the angels 
into Abraham's bosom ; the rich man also died, and was 
buried ; and in hell (hades) lifted up his eyes, being in tor- 
ment, and seeth Abraham a far off, and Lazarus in his 
bosom." There is no use in playing upon the words, " the. 
beggar died, and was carried by angels into Abraham's 
bosom." We all know they did not carry his dead body to 
Abraham's bosom. They carried his spirit — carried it when 
and while he was dead, as we learn not only from the fact 
that he died, but also from the statement made by Dives 
and Abraham in the 30th and 31st verses. How beautiful 
the thought that the angels, who are ministering spirits to 
the heirs of salvation while living, should watch around the 
bed of the departing saints, and, taking charge of the dis- 
embodied spirit, should carry it to paradise. The rich man 
lifted up his eyes in torment •; not the organs of vision which 
during life connected him with this world, but the eyes of 
his spirit, now able to look further than while in the body; 
and he saw Abraham afar off — afar off, it may not be in dis- 
tance, but in condition; the state of one being as far removed 
from the other as the stars from earih, or as heaven from 
hell. 

He is in " torment," in the prison-house of lost spirits, 
and conscious of his own impending doom, the thoughts of 
which, mingled with remorse and anguish for the past, tor- 
ment him as fire scorches and blisters the human body. He 
calls on Abraham for mercy, but is given to understand there 
is no mercy for him ; that his doom is fixed so far as relief 
is concerned. "Between us and you there is a great gulf 
fixed, so that they which would pass from hence to you can- 
not; neither can they pass to us that would come from 
thence." This great gulf, or chasm, may represent no more 
than that the states or conditions of the spirits of the righteous 



THE STATE OF THE DEAD. 39 

and wicked are so far removed from each other as to be im- 
passable. Hades is a state common to all spirits, good and 
evil, but within this common state there are two other states 
or conditions, which morally and spiritually are as far re- 
moved from each other as any two states can be ; and, there- 
fore, it is represented as an impassable gulf or chasm. 

Failing to obtain relief for himself, the rich man pleads 
in behalf of his ^ve brethren, yet living in his father's house. 
But he is told, " They have Moses and the prophets; let 
them hear them." And he said : " N'ay, father Abraham, 
but if one went unto them from the dead they will repent." 
Lazarus, therefore, was dead, and ^et his spirit was then in 
Abraham's bosom." "And he said unto him. If they hear 
not Moses and the prophets, neither will they be persuaded 
though one rose from the dead." 

From this parable we learn many important truths : 

1st. That the dead are conscious; that they retain a 
memory of the past, and are in a state of relative and com- 
parative happiness or misery. 

2d. That no moral or spiritual change passes upon the 
dead. Their condition is unalterably fixed, l^o angel of 
mercy flies through the regions of the dead, proclaiming 
salvation to the lost. Probation is ended, and nothing re- 
mains but the judgment and the rewards of eternity. 

3d. That the living would not be persuaded to repent, if 
they hear not the word of God, though one arose from the 
dead to warn them ; and that no good can result from JSTec- 
romancy or consulting the spirits of the dead. 

VIII.— IMMORTALITY: WHERE IS HADES ? OBJECTIONS ANSWERED. 

Athanasia, immortality, occurs three times in the ^N'ew 
Testament, and has reference to God and to the saints at 
the resurrection. In 1 Tim. vi. 16, it is said God only, or 
alone has immortality. He is immortal by virtue of his 
being; it is an attribute of Deity, consequently He is the 



40 THE STATE OF THE DEAD. 

fountain, the great source of immortality to all his crea- 
tures who do now or shall hereafter possess it. 

Man is everywhere declared to be mortal^ and hence he is 
subject to death; for immortality is deathlessness. And as 
death is an analusis — an analysis — a dissolution, immortality, 
with regard to man, has reference to the indissoluble connec- 
tion between the body and the spirit which animates it, and 
this is deathlessness. In this view of the subject, therefore, 
man can be mortal — subject to death — while at the same 
time his spirit may survive the body, both being in a state, 
of death; for, as we have said before, the man is dead; and 
the whole man, the spirit as well as the body, is in a state 
of death; and hence the question, "With what body do they 
(the dead) come?'' "And death (the grave) and hades deliver 
up the dead in them.'' 

Aphtharsia occurs eight times, and is properly rendered 
incorruptibility, though it is sometimes translated immortality 
and sincerity. Both athanasia and aphtharsia are used by 
Paul with reference to the saints at the resurrection, and 
the principal difference between them appears to be that 
that which is incorruptible cannot decay, and that which is 
immortal cannot die. 

Aphthortos occurs seven times, and is rendered incorrupti- 
ble, and is applied to God, to an incorruptible crown, to the 
saints at the resurrection, to the future inheritance of the 
saints, to the word of God, and, some suppose, to the human 
spirit in 1 Peter ii. 4. If this be correct, the human spirit 
cannot decay; consequently it survives the body, retains all 
powers, and constitutes that entity, which is the seat of in- 
telligence, mind, thought, and memory. We care not to 
go into a philosophical examination of this subject, for phi- 
losophy cannot solve it. It is purely a matter of revelation, 
and oi faith. But if we were to attempt it we should take 
the position, that thought, reason, intelligence, memory, faith, 
and conscience, are attributes of spirit, and not of matter. 
True, the brain is the organ of the mind, and the ^"vq senses 
put us in communication with the world around us; but we 



THE STATE OF THE DEAD. 41 

must not then conclude that the hrain is the mind! For, in 
point of fact, the eye does not see, nor the ear hear; nor does 
the brain think. All these are but the organs or instru- 
ments of the mind, or spirit. The mind is the tablet on 
which every impression is made, and when the organs are 
taken away the impressions remain. But we shall not fur- 
ther argue this point, for the subject really does not need it. 
The Scriptures alone settle the question. 

Where is hades ? So far as our position is concerned, it 
matters not where it is, whether within, upon, or above the 
earth, in the atmosphere. The word simply means unseen, 
or invisible, and, therefore, so far as its meaning is con- 
cerned, the spirits of the dead may be present with us here 
on earth, or floating above us in the atmosphere. And to 
this opinion we are more inclined from the following con- 
siderations. 

We believe tartarus is the "lowest sheol," and is in hades. 
The angels were cast down to tartarus, according to Peter; 
and, according to the Greeks, this word means the bound, 
or verge, of this material system; and we think it is very 
probably within the atmosphere of our earth. St. Austin 
says, of the fallen angels: "That after their sin, they were 
thrust down into the misty darkness of this lower air. And 
being thus for the present imprisoned in this lower tartarus, 
or calignous (dark) air or atmosphere, they are indeed kept 
and reserved in custody, unto the judgment of the great 
day." 

Dr. Whately, in his work on the future state, speaks thus : 
" That the word used by Peter, which our translators ren- 
der ' cast down to hell' or tartarus, is to be understood of 
our dark, gloomy earth, with its dull clouds, foul vapors, 
misty atmosphere, may be made to appear." He then refers 
to several heathen authorities, such as Socrates, Plato, Plu- 
tarch, Hesiod, Homer and Lucian, all of whom advance the 
same general idea. The demons evidently hovered about 
the earth in the days of Christ, and Satan is called the 
^'prince and power of the air," and he certainly manifested 



42 THE STATE OF THE DEAD. 

considerable power in his trials of Job. But as this is a 
question of no special practical importance, we have merely 
introduced it for the sake of omitting nothing bearing upon 
our subject. 

We shall devote the remainder of this section to the con- 
sideration of objections. 

1. And first, it is argued from Job iii. 11, 12, etc., that 
the dead are unconscious. " Why died I not from the 
womb ? Why did not I expire at the time of my birth ? 
Why did the knees prevent me ? Or why the breast that I 
should be nursed ? For how should I have lain still, and been 
quiet — I should have slept; then had I been at rest, with kings 
and counsellors of the earth, who built desolate places for 
themselves; or with princes that had gold, who filled their 
houses with silver; or as an hidden untimely birth I had 
not been; as infants which never saw light." 

There is no proof in this passage of the unconsciousness 
of the dead. Job is contrasting his sufferings here on earth 
with that quiet, rest and repose of which, if dead, he would 
have been the subject. If he had died from the womb he 
would have been " stiW in opposition to those restless toss- 
ings of which he was then the subject. He would have 
been '^quiet,^^ instead of pouring out his complaints; and, 
as sleep is a figurative expression for rest, he adds, " I should 
have slept,^^ should " have been at restJ' In regard to 
his sore trials and temptations, he would have been as an 
" untimely birth — as infants which never saw light," and 
who, as a matter of course, suffered none of the afilictions 
of this life. There is not a word in the passage which, 
when properly understood, favors in the least the uncon- 
sciousness of the dead. 

2. "Why hast thou brought me forth from the womb? 

that I had expired, and no eye had seen me; I should have 
been as though I had not been, I should have been carried 
from the womb to the grave. Are not my days few ? Cease, 
then, and let me alone, that I may take comfort a little, before 

1 go whence I shall not return, even to the land of darkness 



THE STATE OF THE DEAD. 43 

and the shades of death; a land of darkness as darkness itself; 
and the shades of death, without any order, and where the light is 
as darkness.'' Ch. x. 18-22. 

The mind of the venerable patriarch is here contemplating 
the grave, not sheol; and he speaks of that as " the land of 
darkness,'' " the shades of earth," " where the light (latent) is 
as darkness." This is undeniable, and therefore proves 
nothing in relation to the unconsciousness of the dead. In- 
deed, in the last passages quoted, he is talking of the grave, 
and not of sheol. " If I wait, the grave, and not sheol, is my 
house; I have made my bed in darkness." 

But suppose we were to admit, for the sake of argument, 
which we do not, that Job is speaking of sheol, the place or 
state of departed spirits, would it thence follow that he was 
correct? " Why, yes," says the destructionist ; "were not 
Job's \^ords inspired of God V We answer, that the book 
of Job was written under the guidance of God's Spirit, but 
that all the sentiments in the book are not inspired sentiments ! 
We have in this book the words uttered, first, hy God; 
secondly, hy Satan; thirdly, hy Joh; hy his three friends, and 
fifthly, hy Elihu. Were all their words inspired by the Spirit 
of God ? The words of Satan, at least, must be an excep- 
tion ! And then there are the words of Job's wife, whom I 
neglected to mention before. Was she inspired ? If so, it 
• must have been by Satan ! 

But what does the Lord say, with reference to the utter- 
ances of Job, himself? " Who is this that darkeneth counsel 
hy words loithout knowledge f" Chapter xxxviii. 2. These 
are inspired words, for God uttered them. And now listen 
to Job once more : " Behold, I am vile : what shall I answer 
thee? I will lay mine hand upon my mouth. Once have 
I spoken ; but I will not answer : yea, twice ; but I will pro- 
ceed no further." And finally, he confesses that, " there- 
fore have I uttered that I understood not; things too wonderful 
for me, which I knew not." 

Is it wise, then, is it safe, to take such utterances as those 
to which our attention has been directed, and affirm that 



44 THE STATE OF THE DEAD. 

they refer to sheol (which they do not), and prove the uncon- 
sciousness of the dead ? Shall we take the words of Job 
and array them against the plain teaching of Christ ? This, 
in our judgment, would be exceedingly rash. 

So far, then, as the book of Job is concerned, there is no 
proof whatever of the unconsciousness of the dead. 

David asks : " Wilt thou show wonders to the dead ? 
Shall the dead arise and praise thee ? Shall thy loving kind- 
ness be declared in the grave f Or thy faithfulness in des- 
truction f Shall thy wonders be known in the dark f and 
thy righteousness in the land of forgetfulness V^ Ps. Ixxxviii. 
10-12. 

The grave, not sheol, is the land of forgetfulness. The 
term land is not used in connection with sheol. True, David 
asks, "In death there is no remembrance of thee; in sheol 
who shall give thee thanks?" and the implied answer^is, that 
in sheol all probation has indeed, no rewards, for which to 
praise God, are bestowed; and that consequently there is 
no PRACTICAL remembrance of God there. And hence men 
are called upon to "remember their Creator in the days of 
their youth," etc. This remembrance of God implies a vast 
deal more than simple memory — it implies a practical, obe- 
dient remembrance. There is nothing of this in sheol, as we 
have shown in commenting on Eccle. ix. 5, 6. 

Again, David says: "Let the wicked be ashamed, and let 
them be silent in sheoV But this silence proves nothing as to 
their unconsciousness; for it is said, "let them be ashamed," 
implies consciousness of something of which to be ashamed, 
and silence may be the result of that shame ! Besides, pro- 
found silence may ohtain in the domains of sheol? and de- 
parted spirits communicate with each other in thought only. 

Again: "For the living know that they shall die; but the 
dead know not anything, neither have they any more a reward; 
for the memory of them is forgotten." 

This is regarded as a very strong proof-text by destruc- 
tionists. Let us examine it. " The living know that they 
shall die." This is, or should be, a practical knowledge, a 



THE STATE OF THE DEAD. 45 

knowledge turned to practical account; but "the dead" 
have no such knowledge. They may " believe and trem- 
ble," but it is of no avail. They, like the Jews of old, in 
their hopeless apostacy, "have no knowledge," "they know 
nothing;" "neither have they any more a reward" under 
the sun; " for the memory of them (not their memory) is 
perished." 

Once more: "Put not your trust in princes, nor in the 
son of man, in whom there is no help. His breath goeth 
forth, he returneth to his earth ; in thai very day his thoughts 
perish.^' • Ps. cxlvi. 4. 

Does this prove the unconsciousness of the dead? ^'His 
thoughts perish.' ' What does it mean? Does it mean he 
can no longer think f 

Certainly not; but it means his pukposes perish. When 
he dies all his plans and purposes die with him, and there- 
fore "put not your trust in princes, nor in the son of man, 
in whom there is no help." Work while it is day; the 
night of death comes when no man can work, and if he 
could, it would be of no avail. 

And now, in concluding our remarks on the state of the 
dead, I can only say that, if the dead are unconscious, we 
shall not be disappointed; for we shall know nothing about 
it. But if they are conscious, destructionists may be some- 
what surprised to find themselves in a world of spirits; and 
to find, too, that they have a spirit which survives the body. 
Death will soon test this question for each and all of us. 
For our part, we had rather believe the dead are conscious, 
and die and prove they are not, than to believe they know 
nothing, and die and find out that they are not only con- 
scious, but that memory calls up from all her deepest 
caverns, a knowledge of all the past; and to find that, 
though death may be a sleep, it is not a dreamless one. 



Sermon III. 



THE NATURE OF FUTURE PUNISHMENT. 



" And these shall go away into everlasting punishment ; but the righteous into 
life eternal.'^ Matth. xxv. 46. , 

The subject of this discourse is the destiny of the wicked, 
or the nature of future punishment. As it regards its dura- 
tion, there is no dispute between us and destructionists. The 
whole issue here is^whatisthe nature of that punishment which 
God loilt inflict upon the finally impenitent and disobedient? 

The destructionist believes it to be annihilation. We be- 
lieve it is eternal torment. We believe annihilation would be 
a relief — a positive favor on the part of God, if He were to 
inflict it upon the wicked. 

We admit that the loss of life, together with the failure 
to enjoy the felicity of heaven, which the wicked might 
have had, would be a punishment, but it would be a nega- 
tive one. We hold that the punishment of the wicked is 
both negative and positive — negative as it respects their loss, 
positive as it regards their conscious pain. The word of God 
alone can settle this question, and to that we must appeal. 
But reason must not be despised in any investigation, and 
much less in this all-important one. 

1. Death is the Penalty of Sin. — Throughout the reve- 
lations of God death is represented as the great penalty of 
sin. We and the destructionists agree as it respects the fact, 
but differ as it regards the nature of that death. We admit 



THE NATURE OF FUTURE PUNISHMENT. 47 

the wicked will be the subjects of a "second death" — a 
death from which there will be no resurrection ; but we deny 
that that death will result in unconsciousness. And, if what 
we have already said in relation to the nature of man be 
true, this point is already gained. For, if men are conscious 
after the first death, no good reason can be shown why they 
would not be after the "second death." And if the spirit 
survives the first death, it will also survive the second death. 

The wicked will not be raised from the dead with immor- 
tal bodies. Immortality is conditional. Having died once 
on account of Adam's sin, they will die the second death on 
account of their own sins. We do not deem it necessary 
to argue this point here, for destructionists will admit it. 
We go further and admit that the wicked will perish, be' 
destroyed, or unbuilt, as the original signifies. But all this 
is not annihilation. 

2. The Torments of the Wicked. — The wicked will no 
only be the subjects of a " second death" — of a second sepa- 
ration of body and spirit, and of all the consequences at- 
tendant on this disembodied state; but they will also be the 
subjects of actual torments. If we prove this proposition, it 
will follow, as a necessary consequence, that the terms de- 
stroy, perish, etc., do not involve the idea of annihilation. 
Indeed, we could prove this by reference to many passages 
where the word occurs, but we deem it unnecessary, and 
prefer to follow a shorter route to the legitimate conclusion 
that they do not mean annihilation, for the best reason in 
the world, that that which is annihilated cannot be tormented. 

Paul, in Jlomans ii. 6-11, presents to us the rewards of 
the righteous, and the punishments of the wicked, and with- 
out quoting the passage at large, to save time and space, we 
will introduce the following contrast: 

REWARDS OF THE RIGHTEOUS. 

Glory, honor, immortality, and eternal life. Glory, honor and 
peace. " Who will render to every man according to his 
deeds." 



48 THE NATURE OF FUTURE PUNISHMENT. 

PUNISHMENTS OF THE WICKED. 

Indignation, wrath, tribulation, and anguish. "For there is 
no respect of persons with God." 

Here is a perfect contrast between the destiny of the two 
classes. On the one hand we have " glory, honor, immor- 
tality, eternal life, and peace;'' and on the other we have 
"indignation, wrath, tribulation, and anguish;" and all 
these terms, the apostle in the 12th verse, sums up in one 
word — '' perish f^ but there is no annihilation here, but a state 
of conscious suffering fully expressed by the terms tribulation 
and anguish. These terms are full of meaning, and awful 
in their import. And these things are to be inflicted on 
the wicked "in the day when He shall judge the secrets of 
men, by Jesus Christ, according to my gospel." Kemorse, 
no doubt, will be one ingredient in the cup of the lost. 
We all know how very severe physical pain is; but mental 
^'anguish'' is far more intense. The remorse and mental 
agony of the wicked will pursue them with relentless fury 
to all eternity. 

Our next proof is Matthew xxv. 46. "And these shall 
go away into everlasting punishment; but the righteous into 
life eternal." 

In the 41st verse, the wicked are commanded to " depart, 
ye cursed, into everlasting fire, prepared for the devil and 
his angels," and here it is said, they ^' shall go away into ev- 
erlasting punishment." But let us examine the word kola- 
sis, here rendered punishment. Kolasis comes from kolaso, 
to punish, and is so defined by Schrevelius, Q»reenfield, 
and others. Indeed, this whole family of words, kolaso, ko- 
lasis, kolasma, and kolasterion, all refer to punishment of 
some kind, or to the place of punishment. Kolaso is used 
in Acts iv. 21, and 2 Peter ii. 9, where it refers to the fu- 
ture punishment of the wicked. " The Lord knoweth how 
to deliver the godly out of temptations, and to reserve the 
unjust to the day of judgment to be punished.'' He ^^re- 
serves'' them to the day of judgment for this express pur- 



THE NATUKE OF FUTUKE PUNISHMENT. 49 

pose to punish, not annihilate them. Kolasis is used in 1st 
John, iv. 18, where it reads " fear hath tormenf The pri- 
mary meaning of kolaso, from which kolasis is derived, is 
not, as some have supposed, " to cut off.'' When applied to 
trees, branches, etc., it may mean only this; but it never 
can mean merely this when applied to a sentient being. 
When used with reference to men, it always implies conscious suf- 
fering. Besides, kolasis must mean all that Paul has said of 
the punishment of the wicked in the passages quoted from 
Eomans, as the Holy Spirit does not contradict himself 

We now invite the special attention of the reader to an 
examination of the word basanizo, generally rendered tor- 
ment in the English version. This word is applied to 
torments, both in the present and future states. 

In Matthew viii. 6, one sick of the palsy is said to be 
" grievously tormented." In chapter xiv. 24, it is rendered 
^'tossed," as a ship tossed with the waves. In Mark vi. 48, 
it is rendered " toiling.'' In 2 Peter ii. 8, it is translated 
" vexed." In all these places, and some others which might 
be cited, it has reference to torments or afflictions in the 
present state, and in every instance the subjects of the tor- 
ments or afflictions were certainly conscious of them. 

l!^ow, in Matthew viii. 29, the demons or spirits of wicked 
dead men, as we have proved them to be, asked the Saviour, 
"Art thou come to torment (basanizo) us before the time 1" 
I^ow these demons are either fallen angels, as destruc- 
tionists believe, or they have the spirits of wicked dead 
men, and in either case, the punishment of the wicked is 
torment, for they are to suffer the same punishment inflicted 
upon the devil and his angels ; and they are to be tormented — 
not annihilated. But we believe they are the spirits of 
wicked dead ones, and that as such they asked our Lord if 
he had come to torment them before the time, clearly im- 
plying there was a time appointed for this very purpose. 
Again, in Mark v. 7, a demon said to Christ, "I adjure 
thee by God that thou torment [basanizo) me not." Again, 
in Luke viii. 28, a demon said to Jesus, " I beseech thee 
4 



50 THE NATURE OF FUTURE PUNISHMENT. 

torment me not." Here, again, hasanizo is used. These 
examples carry the use of the word to the spirit-world or 
future state; and from the example first given, we discover 
that it is applied to the future punishment of the ivicked. E"ow 
let us turn to Revelations xiv. 9-11. "And if any man 
worship the beast and his image, and receive his mark in 
his forehead, or in his hand, the same shall drink of the wine 
of the wrath of God, which is poured out without mixture 
into the cup of his indignation ; and he shall be tormented 
— basanismos — withers and brimstone, in the presence of the 
holy angels, and in the presence of the Lamb ; and the 
smoke of their torment (basanizo) ascendeth up forever and 
ever; and they have no rest, day nor night, who worship the 
beast and his image, and whosoever receiveth the mark of 
his name." 

It will, perhaps, be denied that this passage has any 
reference to a future state. Let us examine it. He says, 
" If any man worship the beast, he (that man) shall be tor- 
mented f^ and "the smoke of their torment ascendeth up /or- 
ever and ever," or from age to age. 0, yes, says the destruc- 
tionist, the " smoke ascends''^ but the " torment" ceases — 
they are extinct. Bat be not so fast; for if the smoke of 
their torment ascends for ages and ages, the torment must 
continue, otherwise it would not be the smoke of their tor- 
ment ! If this torment takes place in the present life, the 
persons to whom this reference is made, must live to be 
exceedingly old, for the smoke of their torment to ascend 
from age to age ! How any one can be tormented so long 
in the present life, is a mystery to us. Once more : "And 
the devil that deceived them was cast into the lake of fire and 
brimstone, where the beast and the false prophet are, and 
shall be tormented day and night, forever and ever." There 
is no intimation here that the devil will be annihilated, but 
he is to be tormented, and the wicked are to be tormented 
with him. Here it will be objected again, the punishment 
is in this life, because "day and night" are spoken of. To 
this we might reply, that the punishment spoken of is not 



THE NATURE OF FUTURE PUNISHMENT. 51 

in the preseni state; for no one in the flesh, lives forever and 
ever." But let us look at this matter more closely. The 
destruction of the wicked will not involve the destruction of 
our solar system, much less that of the universe. The 
earth and the elements around it are alone involved. The 
burning earth will not cease to revolve on its axis, nor around the 
sun. The earth will not be annihilated. And if the earth 
continue to revolve on her axis, as she did before the sun 
was created, and while in a chaotic state (see Gen. i), may 
we not say, that " day and night," with reference to the 
earth, will not cease ''for.ever and ever?" Will not all the 
planets in our solar system continue lo revolve ou their 
axis, and around their common center, as they did before ? 
True, the righteous on the "new earth," will have ''no need 
of the sun, the moon, nor the stars;" but this does not 
prove that they w^ill not shine as brightly as ever. 

We say, then, there is nothing in the language quoted, 
which forbids its application to the puoishment of the un- 
godly ; but on the contrary, it is evident that "forever and 
ever" is too long for mortal life. Besides, the same words, 
in this same book, are applied to Christ, when the angel 
"swore by him that liveth forever and ever.'' 

Destructionists, in our humble opinion, cannot success- 
fully set aside these testimonies. We conclude, then, ac- 
cording to the use of basanizo that the wicked will be tor- 
tured, tormented, afflicted with severe pain. This is the 
New Testament use of this word. The idea of being tossed 
is very striking. The spirits of the lost are represented as 
being tossed about, like a ship in a storm, upon the liery 
billows of Jehovah's wrath. It is not all of death to die. 
There is a pang which outlasts the fleeting breath. There 
is an awful realit}^ in the future punishment of the wicked, 
of which all God's judgments iy the present state are but 
types. There will be weeping, wailing and gnashing of 
teeth, when the wrath of God is poured out on the guilty. 
We conclude, then, that the punishment of the wicked will 
be twofold :— first, physical ; secondly, mental. They will 



62 THE NATURE OF FUTURE PUNISHMENT. 

die, perish, be destroyed, and their sentient spirits will be 
the subjects of indignation, wrath, tribulation, and anguish, for- 
ever and EVER. 

II. — THE TORMENTS OF THE WICKED. 

We have already seen that the wicked are associated with 
the devil and his angels, in their punishment; and we now in- 
vite the reader's attention to the following proposition : 
" Every one who rejects the gospel, places himself in the condition 
of the fallen spirits^ and will receive the same punishments^ 

It is an eternal principle, that " without the shedding of 
blood, there is no remission." "The blood of Jesus Christ 
(alone) "cleanses from all sin." And this must be done in 
this life, or not at all. Christ is the mediator of the living 
only ; but He is the judge of the living and the dead.^^ Jesus 
is the living sinner's mediator ; but when the sinner dies, 
having trampled the blood of the new covenant beneath his 

feet, " THERE REMAINETH NO MORE SACRIFICE FOR SINS ; but 

a fearful looking for of judgment and fiery indignation, 
which shall devour the adversaries." 

The safety and good of the universe demands the eternal tor- 
ment of the wicked. Why did God pass by the fallen angels ? 
is a question full of interest in the discussion of the destiny 
of the wicked. No provision was made for their redemp- 
tion. Hence Paul says : " For verily he took not on him 
the nature of angels ; but he took on him the seed of 
Abraham." Heb. ii. 16. Or, as the Eevised Version reads : 
" For surely He doth not help angels, hut He helpeth the seed of 
Abraham.^' But why did He not take on Him the nature 
of angels ? The answer is, because His mission was not to 
them. He did not purpose to "help them." And why 
not ? Because such a procedure on the part of God, would 
have had the tendency to propagate rebellion throughout 
the universe. An example must be made of the first rebels 
in His universal kingdom. To have offered pardon to such 
high criminals as " the angels that kept not their first estate, 



THE NATURE OF FUTURE PUNISHMENT. 53 

but left their own habitation," would have emboldened 
other spirits to infringe his holy laws. But God's adminiS' 
iraiive and retributive justice must both be satisfied, and His 
eternal authority vindicated. This was necessary to the 
integrity and perpetuity of His government. Punishment 
is not only designed to operate on the guilty, but also on 
others, the innocent, to deter them from the commission of 
crime. The eternal torments of the fallen angels, there- 
fore, is an eternal vindication of the authority and justice 
of the Supreme Law-giver. It is a perpetual warning to 
every holy and intelligent spirit in the universe of God, 
including man, without which who can tell what the con- 
sequences might be ? 

And now, as the wicked have rejected the gospel, and 
refused to submit to the authority of God, they place them- 
selves in the same predicament with the fallen angels ; and, 
when raised from the dead and judged, will receive the 
same punishment — eternal torments. 

In connection with this statement, let us examine Mark 
ix. 43-48, " And if thy hand offend thee, cut it off: it is 
better for thee to enter into life maimed, than having two 
hands to go into hell (gehenna), into the fire that never shall 
be quenched; where their worm dieth not, and the fire is 
not quenched." This statement is repeated substantially, 
three times ; by which we learn that the fire of gehenna is 
unquenchable, or everlasting, both terms being used as 
equivalents. We are aware that this is thought to be a quo- 
tation from Isaiah Ixvi. 24, but it is by no means certain. 
The Old Testament, as every Bible student knows, fur- 
nishes a vocabulary for the I^ew ; but he, who thence infers 
that texts and paragraphs, similar in language to many in 
the l^ew Testament, refer to the same things, reasons, we 
think, very illogically. Such a conclusion, in our judg- 
ment, by no means follows. And the idea, that because 
the dead bodies consumed in the Yalley of Hinnon, were 
so numerous, allowing the worms to pass from one body to 
another, and that, therefore, ihey did not die, is puerile in- 



54 THE NATUEE OF FUTUEE PUNISHMENT. 

deed. What punishment could it possibly be to any one, 
for the worms to feed on his dead body ? Would he care 
whether the worms died after eating him, or went on to 
feed upon somebody else? Do not the worms eat all the 
dead ? Where, then, is the punishment? 

But there is another peculiarity in this language. The 
worm dies not, and the fire is not quenched. A living worm 
in an unquenchable fire ! There is still another peculiarity : 
" Their worm dieth not!" It is their worm, and worm in 
the singular number. 

This never-dying worm, then, is the ^symbol of mental 
anguish — remorse. This never dies, neither does it prey 
upon a dead body; but upon the living mind — the spirit. 
With this view of the subject, the never-dying worm, and 
the unquenchable or everlasting fire, are compatible ; and 
both are elements in the punishment of the wicked in 
gehenna. There are many other passages which we might 
quote, bearing upon this subject; but, as they would elicit 
nothing new, we shall content ourselves with those already 
examined. Our object has been to prove that the pun- 
ishment of the wicked is conscious misery, and that it is 
unending in its duration, and not annihilation. 

As a question of power we do not deny but that God could 
blot the devil, his angels, and wicked men out of being. 
But it is not a question of power. It is a question of fact. 
Will God annihilate them? Had this been his final purpose, 
he could have annihilated the devil and his angels as soon 
as thej fell, and thus have saved our first parents from their 
temptation and fall, with all the sad consequences which 
have followed. But if annihilation be the destiny of the 
wicked, their punishment will not dififerfrom Adam's, even 
upon their own hypothesis, except in duration, of which 
they will know nothing ! He has been dead nearly six thou- 
sand years, and if he has been unconscious, as destruc- 
tionists contend, he has been suffering, if sufering it can be 
called, the very same punishment in kind to which the 
wicked will be subjected, with this difference only : his has 



THE NATURE OF FUTURE PUNISHMENT. 55 

lasted some ^ve or six thousand years, of which fact he 
knows nothing; and theirs will be unending, of which fact 
they will know nothing and care nothing ! 

And these remarks are equally true of Abraham, Isaac 
and Jacob, and all the prophets and ancient worthies, who, 
if unconscious, are the subjects of the same punishment in 
kind, and have been suffering it for thousands of years : so 
that there is no difference between their punishment and 
that of the finally impenitent except in duration! 

But perhaps we shall be told, " there is another dif- 
ference; the wicked will be raised from the dead, and die 
again — die the second death, a violent and awful death." 

To this we reply, that it is not contended by destruction- 
ists that this is the punishment of the wicked. They tell us, 
it is the extinction of life, and not the pains and pangs of 
dying ; consequently we coaie back to the same point again. 
Lazarus and some others were raised from the dead by 
Christ, and died the second time ; and, if they have been un- 
conscious ever since, their case approximates still more 
closely to the punishment of the ungodly, if it be annihila- 
tion, except in duration ! These persons began to suffer the 
same kind of punishment when they died first; then 
they were raised from the dead, and lived on earth awhile ; 
after which they died again, and have been suffering the 
same kind of punishment which the wicked will suffer, 
except its duration! If the wicked are blotted out of 
existence, or utterly burned up by fire, they will, in a posi- 
tive sense, suffer no more than thousands of Christians have 
suffered for the cause of Christ. Christians have been 
burned to death, sawn asunder, crucified, and slain with 
intolerable cruelty ; and are the wicked only to be burned 
to death, and is that to be the end of them, soul, body and 
spirit? Christians burned to death for serving God, and 
the wicked for not serving him ! Is that all f And do all 
the terrible denunciations of God, Christ, the Holy Spirit, 
prophets and apostles, with the awful imagery and figures 
they use, together with the many literal declarations of the 



56 THE NATURE OF FUTUEE PUNISHMENT. 

word of God in relation to this subject, mean no more than 
this, That the wicked ivill really suffer no more agony for their 
sins thanh Cristians have suff'ered in this world for Christ? Do 
they mean that the wicked will be raised from the dead, 
thrown into a lake of fire, burn up in a few minutes, and 
that be the last of them ? It cannot, cannot he, 

III. — THE DEATH OF CHRIST IN ITS RELATIONS TO THE DES- 
TINY OF THE WICKED. 

We now approach a new and very important point in this 
discussion^ — the death of Christ in its relations to the destiny of 
the wicked. 

We have said this is a new point in this discussion, and 
the reader will not only concede this fact, but also concede 
that it is an overwhelming argument in proof of the tor- 
ments of the wicked in a future state. 

It will be admitted by destructionists that Christ died for 
all men; that he suffered "the just for the unjust." And 
we now inquire : What loas the nature of His sufferings f 

Christ said : " But I have a baptism to be baptized with; 
and how am I straitened till it be accomplished." Luke 
xii. 50. Here he has reference to the nature of his suffer- 
ings and death. He was to be immersed or overwhelmed 
in affliction and pain ; and by reference to the 69th Psalm 
we have the prediction concerning those sufferings : " Save 
me, God ; for the waters are come in unto my soul. I 
sink in deep mire, where there is no standing; I am come 
into deep waters, where the floods overflow me." And what 
means the words he uttered when he said : '^ My sold is ex- 
ceeding sorrowful, even unto death ?" Matt. xxvi. 38. Was 
he not already beginning to drink of the bitter cup which 
our sins had filled ? And when he prayed so earnestly in 
the garden of Gethsemane, " and being in an agony," " his 
sweat was as it were- great drops of blood, falling down to 
the ground." Can words express the deep and pungent 
agonies of his soul ? Human speech is too poor to fully ex- 



THE NATUEE OF EUTUEE PUNISHMENT. 57 

press the sorrows, the intense grief of that hour ! An angel 
from heaven strengthens Him! And He, the Son of God — 
the Son of the Highest ; what mighty weight pressed Him 
down ? What tremendous burden did he bear ? Let Isaiah 
answer the question : " Surely He hath borne our griefs, 
and CARRIED our sorrows ; yet ive did esteem Him stricken, 
SMITTEN OF GoD, and afflicted. But he was wounded for our 
transgressions^ he was bruised for -our iniquities; the chastise- 
ment (it should be punishment) of our peace was upon Him ; 
and with His stripes we are healed. All we, like sheep^ have 
gone astray ; we have turned every one to his own way ; and the 
Lord hath laid on Him the iniquity of us all." Isaiah 
liii. 4-6. Our Lord *' tasted death for every man." He 
bore the accumulated and superincumbent weight of the 
sins of the whole world ! None but the incarnate Son of 
God could have done this, or sustained this mountain weight 
of human guilt. Did we say mountain weight f It was more 
than this ; it was the loeight of the world ! He " who created 
all things and wpheld them by the word of His power, ^^ stag- 
gered, AGONIZED, and sweat great drops of blood under the 
mighty load of human guilt ! 

Was all this nothing but the fear of death ? Far from it ! 
There was much more in His sufferings than the death of 
the body. In this regard the thieves suffered all that He 
did, and perhaps more ; for they had their legs broken, and 
remained longer on the cross before death than He did. In- 
deed, our Lord did not die from the wounds He received. His 
life was a free-will offering for the sins of the world ! Hence 
He says : " I lay down my life, that I might take it again. 
No man taketh it from me, but Hay it down of myself . I have 
power to lay it do.wn, and I have power to take it again." 
Johnx. 17, 18. 

Pilate marvelled that He was so soon dead, and asked if 
He had been dead any length of time. His side was not 
pierced till after His death. 

This view of the subject greatly magnifies the sufferings 
and death of Christ, and shows us the magnitude and 



58 THE NATURE OF FUTURE PUNISHMENT. 

enormity of human guilt. But this is not all. In that hour 
of darkness and death. His Father forsook Him I He cried 
with a loud voice — a voice indicating no physical weakness, 
but of lamentation and woe : " Eloi, Uloi, lama sabachthani — 
My God, my God, why hast Thou forsaken me V 0, who 
can tell the bitter mortal anguish of that hour ! All nature 
felt the shock, and the sun drew over his face a vail of sack- 
cloth; the earth trembled, the graves opened, and the vail 
of the temple was rent in twain from top to bottom ! "He 

DIED FOR OUR SINS." 

From the foregoing we deduce the following proposition : 
In the sense in which Christ died for sinners^ His ^people will 
never die. This proposition is plain and undeniable. He 
is the Resurrection and the Life, and he that believeth in 
Him shall never die. He did not die to prevent men from 
going down to the dust. He died for their sins, and to save 
them from death, and all its fearful consequences. This 
proposition being so self-evident, we pass to another: To 
the finally impenitent and disobedient^ the death of Christ is of no 
avail; but they will suffer for their own siris the same jpunish- 
ment in kind which he suffered for His people, and of which the 
WICKED failed to avail themselves. In other words, in the 
sense in which the Lord died for His people, they will never 
die ; but in that very sense, the wicked who have not be- 
lieved and obeyed the gospel, will die. 

This is more than annihilation. No wonder the holy 
writers use such language, words of such fearful import, in 
speaking of the pOnishment of the wicked. Believe me, 
dear reader, " the fearful looking-for of judgment and fiery 
indignation," does not all end in smoke! The results of 
their own personal sins will be as bitter to them as the sins 
of the whole world were to Christ. An angel came down 
from heaven to strengthen Him, but no kind messenger will 
be despatched to gehenna to help you bear up under the 
bitter agonies of the second death. Dives sought relief 
from Abraham in hades, and failed ; how much more in- 
tolerable will be the agonies of hell ! Utter despair, black- 



THE j^ATUEE OF FUTURE PUNISHMENT. 59 

ness and darkness forever will be their portion. They, too, 
will hQ forsaken of God, not temporarily, as Christ was, but 
throughout the endless succession of ages. 

This is a strange punishment, exclaims one ; and so it is. 
Hear Job : " Is not destruction to the wicked ? and 2i strange 
punishment to the workers of iniquity?" Chap. xxxi. 3. 
It is worse than death without mercy ! 

" He that despised Moses' law, died without mercy under two 
or three witnesses : Of how much sob.e'r punishment, suppose 
ye, shall he be thought worthy, who hath trodden under foot 
the Son of God, and hath counted the blood of the covenant 
wherewith he was sanctified, an unholy thing, and hath 
done despite unto the spirit of grace? For we know Him 
that hath said, Vengeance belongeth unto me, I will recom- 
pense, saith the Lord." ^' It is 2, fearful thing to fall into the 
hands of the living God." Heb. x. 28-31. 

There is, then, a worse punishment than death without 
mercy, and what can this be but endless torments? 

Besides, there are certainly degrees in future punishment; 
not in its duration, but in its severity and intensity. God will 
render to every man according to his works. Men will be 
judged and rewarded according to their deeds, and accord- 
ing to the light of revelation under which they lived. The 
hooks will be opened, and the dead judged out of the things 
written in the books according to their works. 

Those who lived under the patriarchal economy will be 
judged by the revelations made to them. Those who lived 
under the Jewish economy will be judged by the Law and 
the Prophets ; and those who live under the Gospel will be 
judged by it; while those who have sinned loithout law will 
perish without law. 

But annihilation admits of no degrees ; all, if this be the 
punishment, suffer the same punishment both in kind, quan- 
tity and duration, A ITero, a Caligula ; the midnight assas- 
sin and the highway robber, suffer no more than the most 
moral man or woman to be found. Degrees in sin necessi- 
vie degrees in punishment. What would be thought of that 



60 THE NATURE OF FUTURE PUNISHMENT. 

government or of that judge who made no discrimination 
in crime, but meted out the same punishment in kind and 
degree for all offences? Would not destructionists them- 
selves revolt at such a procedure in any court of justice? 
We know that God discriminates in this world. The whole 
Jewish code is proof of this ; and will He not be governed 
by the same principles of eternal justice in the world to 
come? *' Will not the Judge of all the earth do right?" 
Indeed, we have so much confidence- in the truth of this 
position, we would be willing to risk the entire issue of 
future punishment upon it. 

We have not presented a tithe of the testimony in favor 
of it. It is ample, full and complete. And it is strange 
destructionists would ever have called it in question. There 
are degrees of virtue and vice, happiness and misery, in this 
world; and all, too, under the all-wise providence of God; 
and shall we conclude that, when the scene is transferred to 
the future state, all these distinctions will be lost sight of? 
All who do not obey the gospel will be cast into the lake of 
fire, which is the second death ; and all will suffer the same 
kind and duration of punishment ; but it will not be the same 
in intensity of agony ^ torment and remorse. 

IV. — ETERNAL TORMENTS — OBJECTIONS ANSWERED. 

With this section, we close all we intend to say on this 
subject. We are satisfied from an unprejudiced and impar- 
tial examination and re-examination of this whole subject, 
that we have arrived at the truth in regard to it. In early 
life, we grew up to manhood without ever having properly 
examined the arguments by which our faith was then sus- 
tained ; consequently in 1844, not being sufficiently fortified 
in our position, and being fully convinced there were many 
points of error in the popular idAih. on this subject, we drifted 
away into destructionism, honestly believing we were right. 
For a while we were satisfied, notwithstanding we encoun- 
tered many difficulties in our way in regard to the matter. 



THE NATURE OF FUTURE PUNISHMENT. 61 

Finally we resolved to re-examine the whole subject in the 
most careful and critical manner, the result of which was 
that in five years from our embracing the doctrine of 
destructionism, we publicly renounced it as unscriptural, 
and utterly powerless of good; and all our investigations 
for the last twenty years have but confirmed our convictions 
in this regard. We have, during a period of twenty-five 
years, examined and re-examined all the arguments fro ei 
con, and the result is, we are convinced man is more than 
flesh, blood, bones and breath, and that the punishment of 
the wicked is eternal conscious misery, and not annihilation. 
"We believe there are thousands, and we have heard some 
so express themselves, who would hail annihilation with 
anticipations of pleasure, believing as they do, that they 
can never be saved. They are disposed to make the most 
of this life and this world, and if they could be convinced 
that an eternal sleep in utter unconsciousness was all the 
punishment that awaited them in the future state, they 
would set no bounds to the indulgence of all their appetites 
and propensities. 

All men are not alike. Some require to be moved by 
the fear of punishment, while others are influenced more by 
motives of love. All the motives of the gospel, however, 
are necessary to influence most men. 

There are many pious and God-fearing men who believe 
in destructionism ; men for whom we have a very high re- 
gard ; but still we believe them to be in error, and think they 
occupy an extreme and unprofitable position. We do not 
see what practical good can result to any one, by preaching 
either the sleep of the dead for thousands of years, between 
death and the resurrection, or that endless sleep which 
destructionists say awaits the wicked. 

The wicked (and the righteous too, according to their 
theory) sleep unconsciously for thousands of years for 
Adam's sin, and thus sufter in kind thousands of years of 



62 THE NATUKE OF FUTUKE PUIS^ISHMENT. 

punishment similar to that which they will have to suffer 
eternally for their own sins. In other words, they suffer 
for thousands of years before the judgment, the same pun- 
ishment IN KIND to which they are sentenced after the judg- 
ment! This looks very much like punishing them both 
before and after they are judged ! for the only difference con- 
sists in its duration! and not in kind at all ! 

And it is an undeniable fact that some who had this view 
have gone one step further, and, believing unconscious 
death to be the punishment of the wicked, have denied the 
resurrection of the wicked dead altogether; thus making 
the death of the wicked an eternal sleep ! We know destruc- 
tionists object to eternal torments, and say it makes infidels. 
As well might they charge upon Christianity itself, all the 
abuses of it which have been practiced for centuries. As 
well might they charge immersion as being the cause of 
those human inventions, sprinkling, and pouring, and sign- 
ing with the sign of the cross, which are now so popular in 
the world, l^o, no, my friends, no divine truth ever yet 
made an infidel. Infidelity has its foundation in, and 
springs out of, an unbelieving heart. Wicked men are not 
pleased with God, his laws, his government, and of course 
they cannot be with the punishment he threatens against 
them. There would be some show of reason in our charging 
upon destructionism the doctrine of the non-resurrection of 
the wicked^ but we aim not to wound the feelings of our 
opponents. Let them look at it, free of prejudice and 
party bias, and they cannot, we think, fail to come to just 
conclusions in the premises. 

The Judge of all the earth will do all right, and "the 
Lord knoweth how to deliver the godly out of temptation, 
and to reserve the unjust unto the day of judgment to be pun- 
ished.^' 2 Peter ii. 9. They will not be punished, there- 
fore, either in kind or degree, before the judgment; and con- 
sequently the punishment of the wicked is more than death — 
the death of the body, with or without consciousness. Their 



THE NATURE OF FUTURE PUNISHMENT. 63 

punishment begins after they are judged, and, as already 
shown, is worse than "death without mercy." 

We see no practical benefit to be derived from preaching 
the unconsciousness of the dead, or the eternal annihilation 
of the wicked. We know it is charged that purgatory and 
spiritism are the result of teaching that the spirits of men 
survive their bodies. But the truth is not to be judged by 
the conduct of its professors, nor should any truth be re- 
jected because of any error which wicked men may have 
engrafted upon or incorporated with it. We must separate 
the chaff from the wheat, the truth from the error, and " con- 
tend earnestly for the faith once delivered to the saints." 

The Word of God has been wrongly divided, and han- 
dled deceitfully: and we think we would not be departing 
from the facts in the case to say, that every truth in Chris- 
tianity has been more or less corrupted. Shall we then charge 
upon Christianity all the errors and abuses which have been 
heaped upon it, and give it up as a corrupt system ? Far 
from it. But let us be the more careful in discriminating 
between truth and error, and, by all the means in our power, 
elevate the truth to its proper position, and keep it there. 

Satan is a wily enemy. He is transformed into an angel 
of light, and his ministers into ministers of righteousness. 
He has now become a religionist! Having failed to destroy 
Christianity, his next great object was to corrupt it; and in 
this he has succeeded. The whole world is now fall of 
religion in various forms and professions, while pure Chris- 
tianity is largely in the minority, having all parties in 
" Christendom," to a greater or lesser extent, arrayed against 
it. And when the Lord comes, will He find the faith on 
the earth ? 

We conclude, then, that no objection can be urged against 
any truth, because of any abuse or error of which it may 
have been the occasion — but not the cause. 

We plead for the union of all Christians who build upon 
the one foundation, Jesus Christ; and it would be a source 



64 THE NATURE OF FUTURE PUNISHMENT. 

of no little joy to us to see all the true followers of our 
Lord among the destructionists, instead of forming a new 
party upon the doctrine of the sleep of the dead and the an- 
nihilation of the wicked, rallying around the great central 
truth of Christianity, building upon the one foundation, 
acknowledging one God and Father of all; one Lord Jesus 
Christ, one faith, one hope, one immersion, one body; and 
all animated by one Spirit. 



Sermon IV. 



HEART POWER, OR "THE MORE EXCEL- 
LENT WAY." 



But covet earnestly the best gifts; and yet show I unto you a more excellent 
way. Though I speak with the tongues of men and of angels, and have not 
love, I am become as sounding brass, or a tinkling cymbal. And though I have 
the gift of prophecy, and understand all mysteries, and all knowledge; and 
though I have all faith, so that I could remove mountains, and have not love, I 
am nothing. And though I bestow all my goods to feed the poor, and though I 
give my body to be burned, and have not love, it profiteth me nothing. 1 Cor. 
xii: 31; xiii: 1, 2, 3. 

KNOWLEDaE is power, a mighty power in the world. 
There is power in wisdom to command the admiration of 
men. Money, too, is a power in the world, and thousands 
are swayed by its magic influence. Eloquence and music 
captivate the multitude. But neither one nor all of these 
put together constitute the power of which we speak. 
Heart power is the power of love ! It stands alone in its 
majesty and glory, and makes all else subservient to its 
mighty impulses. 

Its power was displayed by the Almighty Father in the 
gift of his only Son, the Lord Jesus Christ. "He loved the 
world;" the Logos became incarnate in the person of our 
Lord, who led a life of suffering, died upon the cross, was 
laid in the tomb, arose from the dead, and re-ascended to 
his native Heaven! 

The Son of God was the embodiment of the Father's 
love, and it shone out brightly and gloriously in all his 
5 



66 HEAKT POWEE. 

words and actions! His heart was all tenderness and sym- 
pathy! "He had compassion on the multitude," and "went 
about doing good!" Ko son or daughter of our apostate 
race appealed to him in vain, except on a few memorable 
occasions. " Master," said one, " speak to my brother, that 
he divide the inheritance with me." He replied, " Man, who 
made me a judge or a divider among you?" He refused to 
arbitrate in the case. And in all other cases of refusal, 
some principle was involved which forbid his granting the 
requests made. But he heard the appeals of the lame, the 
halt and the blind! His ears and heart were open to the 
cries of the possessed, the afflicted, and distressed. And 
even in his last moments, when sufiering the bitter agonies 
of death, he spoke peace to the dying thief, looked down 
in pity upon those who shed his blood, and prayed. Father, 
forgive them, they know not what they do!" 

"Well might the apostle John, the beloved and lovely dis- 
ciple, who was full of this heart power, exhort in tenderest 
accents, "Little children, love one another." 

But how shall we define this love or heart power? We 
have three, and only three definitions of God in the Bible. 
They are " God is Spirit," " God is Light," God is Love. 
But what is love? We cannot say, that Love is God; and 
yet He is the very essence of this wonderful power. Love 
is emotional, and gives evidence of its presence by words and 
deeds. It mourns with those who mourn, and weeps with 
those who weep. It rejoices with those who rejoice, and 
pours its active sympathies all along the rugged path of 
life! 

Love, as a heart power, towers above all other virtues, and 
its necessity cannot be superseded by any thing else, nor 
can any thing else supply its place. " Though I speak with 
the tongues of men and of angels," says the great apostle 
to the Gentiles, "and have not love, I am become as 
sounding brass, or a tinkling cymbal." All sound and 
nothing more! A man, therefore, may understand, were it 
possible, all the languages of men and angels, and yet with- 



HEAET POWEK. 67 

out the heart 'power of Love, he would be nothing more than 
as "sounding brass or a tinkling cymbal." He might be 
master of all the arts and understand all the sciences, and 
yet, without Love, be nothing. He might rise to the lofti- 
est heights of astronomical knowledge, and, like 

"Newton, priest of nature, from afar 
Scan the wide world, and number every star." 

And, yet, if wanting this heart-power, be nothing. He 
might go down into the depths of geological science, and 
learn all the lessons taught by the rock-ribbed earth," and, 
still, without love, he would be nothing. 

"And though I have the gift of prophesy, and under- 
stand all mysteries, and all knowledge; and though I have 
all faith, so that I could remove mountains, and have not 
love, I am nothing." 

Yes, if one could rise to the loftiest heights of inspiration, 
and foretell all future events; all the revolutions of nations, 
and the rise, culmination, glory, decline, and downfall of 
empires, still, without love, he would be nothing. 

He might, indeed, possess the gift of faith to enable him 
to work miracles, "so that he could remove mountains," 
and heal all manner of diseases, and yet, without love, he 
would be nothing. 

He might understand "all the mysteries" of nature and 
art, ancient and modern, and without love, he would still 
be nothing. 

"And though I bestow all my goods to feed the poor, 
and though I give my body to be burned, and have not 
love, it prqflteth me nothing.'^ 

And yet how many there are who give, like the Pharisees 
of old, "to be seen of men," thinking thereby to gain the 
applause of men and the rewards of heaven ! Love, the 
great heart power, is not the moving cause, but the praise 
of men ! Christ commanded his disciples, when they gave 
alms, "not to let the left hand know what the right hand 
doeth;" their "alms were to be in secret," and not blazed 



68 HEART POWER. 

abroad to attract the notice and gain the applause of the 
multitude! "They have their reward/' said our Lord. 
That is, those who give as did the Pharisees, have their 
only reward here, and will receive none hereafter! " Ji( 
jprojiteth nothing!'^ 

How many thousands now give as did the Pharisees, in 
total disregard of our Lord's command ! They give most 
largely when it can be published to the world how much 
they have given! Their names must be announced, and 
their donations blazed abroad in all the newspapers, that 
men may see how very liberal they are ! Verily, we say 
unto you, thei/ have their reward. It prqfiteth nothing! 

No deed of this or any other kind, unless it proceeds 
from the motive of love, will profit the doer. He may 
" give ALL his goods to feed the poor," but if this heart 
motive power of love is not in it, it will profit him nothing! 
His gifts may benefit the receiver, but all the reward the 
donor will ever get, is the applause of men ! 

He may go further, and "give his body to be burned;" 
he may become a martyr to his opinions and theories, and 
yet, if the love of God is not in him, it will profit him 
nothing! It may be that thousands have suffered death 
for their religion, or system of faith, in whose hearts the 
love of God was a stranger! l^or is this strange. Men 
will face the cannon's mouth for an abstraction! They will 
meet on the ensanguined battle field, and murder each 
other by regiments, battalions, and divisions, for a point of 
diplomacy! They will leave home with all its endearments 
of wife, children, fathers, mothers, sisters, brothers, and go 
to war for the glory and renown of a victory! They 
will meet on " the field of honor," as it is called, and mur- 
der each other for a word ! And need we wonder that, 
hundreds and thousands of religionists have given their 
" bodies to be burned" for the vindication of theological 
abstractions, for which they were profited nothing ? 

This great moving principle of heart power, therefore, 



HEART POWER. 69 

cannot be superseded by anything else, neither can any- 
thing supply its place, or do away with its necessity. 

This heart power is known by its fruits. " Love suffers 
long, and is kind; love envieth not; love vaunteth not 
itself, is not puffed up, doth not behave itself unseemly, 
seeketh not her own, is not easily provoked, thinketh no 
evil, rejoiceth not in iniquity, but rejoiceth in the truth; 
beareth all things, believeth all things, hopeth all things, 
endureth all things." 

It -suffers the afflictions and sorrows of this life; the 
taunts, scorn, contempt, and ridicule of the world, and is 
kind. It envies not the proud, the rich, the great, and the 
mighty ! It vaunteth nor boasteth not, and is not jpuffed^ 
but built up ! Knowledge jpuffs up, but love edifies or 
builds up. 

It does not behave itself unbecomingly, and is not selfishy 
seeking only one's own ; is not easily provoked to wrath or 
other unseemly passions; thinks or purposes no evil; re- 
joices not in wickedness, but in truth and righteousness. 
It bears all its crosses without murmuring, believes trust- 
ingly in all the promises of God, hopes for the fall realiza- 
tion of those promises in glory, honor, and immortality, at 
the " coming and kingdom of Christ," and endures pa- 
tiently to the end ! 

The miraculous gifts of prophecy, tongues, and know- 
ledge were temporary, and were to pass away ; but this 
mighty heart power was to continue for all time as the crown 
and glory of all the Christian virtues ! 

It bears the same relation to the faith and hope that the 
flower does to the root and stem. " Faith works by love." 
Faith and hope develop love, which like the newly and 
richly blown flower, crowns the whole with beauty and 
heavenly fragrance, diffusing its odors all around ! And 
hence, "^ow abideth faith, hope, and love, these three; but 
the greatest of these is love !" Love crowns all, and is 
the glory of all; and, hence, the end or object — the grand 
purpose " of the commandment," or gospel, " is love out 



70 HEART POWER. 

of a 'pure hearty a good conscience, and faith unfeigned J' The 
divine order is, first, '^ unfeigned faith;" secondly, a "good 
conscience ;" thirdly, " a pure heart;" and, fourthly, love! 
This love rises, like the sap in a. tree, up and out of faith, 
a good conscience, and a pure heart, and enthrones the 
loholcy being shed abroad in the heart by the Holy Spirit, 
which God gives to all that obey him ! 

That Christians should love their Lord and Master, and 
that they should love each other, are propositions easily 
demonstrated. 

Peter once thought he loved Jesus sufficiently well to die 
for, and with him, and yet he denied him! His apostacy 
began by appealing to the sword ! He then followed afar 
off! He then cursed and swore, and thrice denied his 
Lord ! A look of love broke his stony heart, and he went 
out and wept bitterly ! And on that ever-memorable occa- 
sion, after our Lord's resurrection, how keenly he feels the 
force of that thrice-repeated interrogatory, " Simoii, son of 
Jonas, lovest thou me more than these f He appeals to the 
Lord's knowledge of his heart, and says, ''Yea, Lord; thou 
knowest that 1 love thee." But the question is put the 
third time, and now Peter's threefold denml of his Lord comes 
fresh to his heart, and he is grieved and responds, " Lord, 
thou knowest all things : thou knowest that I love thee." 

My brother, my sister, what say you to this question ? 
Have you, like Peter, denied him ? Have you laid aside 
" the sword of the Spirit," and taken up the instruments of 
cruelty ? Lovest thou the Lord more than all the honor 
that Cometh from men? Do you love him more than 
wealth, ease, or pleasure? Do you love him better than 
father, mother, wife, husband, children, lands, and even 
your own life ? And what would be your answer to the 
question, " Lovest thou me more than these V ' 

Jesus says, "If you love me, keep my commandments !" 
Do you keep them ? Again he says, " You are my friends, 
if you do whatsoever I command you." Are you the 
" friends" of Christ ? You profess to be, but, alas, where 



HEAET POWEK. 71 

is the proof! Are you doing whatsoever he commands 
you? If you are not, so far from being his "friends" you 
are his enemies ! Jesus has a great many false friends, 
friends who desert him in the hour of peril ; friends who 
follow him in days of prosperity, but forsake him in adver- 
sity ; friends who mingle with the world, and are conformed 
to its spirit, fashions, and customs ; friends who regard his 
commandments burdensome and grievous, forgetting, if 
they ever knew, that " this is the love of God, that you 
keep his commandments." Friends, who love the pomp 
and glory of the world, and the "praise of men, more than 
the praise of God." In the day of judgment he will say to 
all such, " Depart from me, I never knew you." 

"As the Father hath loved me, so have I loved you : con- 
tinue in my love," said Jesus. 

" If you keep my commandments, you shall abide in my 
love ; even as I have kept my Father's commandments, and 
abide in his love." 

The measure of Christ's love for his people, is that which 
his Father bore to him ! what a matchless love ! And 
shall we "not love him ? Shall we not keep his " command- 
ments, and abide in his love ?" — " If any man love me, he 
WILL KEEP MY WORDS !" Here is the test. Can you abide 
it ? This is the rod by which to " measure the temple of 
God, the altar, and them that worship therein I" 

But he gives us a " new commandment." — " This is my 
commandment. That you love one another, as I have loved 
YOU." And how has he loved us ? " Greater love hath 
no man than this, that a man lay down his life for his 
friends." He has laid down his life for us ! This is the 
highest measure, and the fullest proof of his love; and this 
should be, and, indeed, is, the divine measure of our love 
for each other. How the Lord dwells upon and repeats the 
injunction, " These things I command you, that you love 
one another. If the world hate you, you know that it hated 
me before it hated you. If you were of the world, the 
world would love his own : but because you are not of the 



72 HEAKT POWEE. 

world, but I have chosen you out of the world, therefore 
the world hateth you." 

Yes, " the world will love his own," and shall not Chris- 
tians love one another ? The world hates all true Christians, 
and loves only those who conform themselves to the world. 
Alas, 'how many professing Christians seem to love the 
world better than the church! Better than their own 
brethren ! They associate with the world. They identify 
themselves with the irfstitutions of the world, and conform 
their lives to the principles, precepts and customs of the 
world; and hence the world loves them. 

"A new commandment I give unto you, that you love 
one another. By this shall all men know that you are my 
disciples, if you have love one to another J' My brother, my 
sister, can you stand this test? Do you love the brother- 
hood ? How much do you love them ? As Christ loved you f 
How much of his heart power is manifested in your words 
and deeds f We will soon test it. " We know that we have 
passed from death unto life, because we love the brethren. He 
that loveth not his brother abideth in death." Again we 
ask, do you love the brethren? Pause and think. Turn 
your eyes within, and look upon your own heart ; and remem- 
ber, if you do not love them, you have not " passed from 
death unto life." You still abide in death! Oh.feaiful 
thought ! 

But this is not all. " Whosoever hateth his brother is a 
murderer; and you know that no murderer hath eternal 
life abiding in him." " A murderer !" Awful thought ! 
And why ? Because you hate, or do not love your brother I 
A murderer at heart ! Crucifying the Lord afresh in one 
of his members ! O God ! What a picture do we behold 
when we look over the church ! Hatred, wrath, envy, 
jealousy, bickering, strife ! Instead of loving, see how they 
"devour one another!" Would that the words of the 
apostle were burnt into all our souls, and that we duly 
realized their importance and truth! 



HEART POWER. 73 

" Hereby perceive we the love of God, because he laid 
down his life for us : and we ought to lay down our lives 

FOR THE BRETHREN." * 

We '^perceive'' the love of God in the death of Christ — 
" he laid down his life for us;" how do we see or " perceive" 
this love among the brethren ? " We ought," says John, 
"to lay down our lives for the brethren." But who could 
or would do it ? We fear there are very few. If this were 
the test, thousands, who think themselves good Christians, 
would be weighed in the balance and found wanting. 

" But," says some brother or sister, " I do love the Lord, 
and his dear people, too." Well, let us see how much you 
love them : " But whoso hath this world's, goods, and seeth 
his brother have need, and shutteth up his bowels of com- 
passion from him, how dwelleth the love of God in him ?" 

Here is a test. Have you not "this world's goods?" 
Have you not seen your brother in need ? And have you 
opened or shut up the bowels of your compassion ? Has 
your heart been moved with compassion towards him, and 
have you, out of your abundance, supplied his wants ? If 
you have done this, then you have proof that the love of 
God is in you ; but, if otherwise, this proof is wanting, and 
there is no evidence that you either love God or the brethren. 

"My little children, let us not love in word, neither in 
tongue; but in deed and in truth. 

Many love in word and in tongue. This is an easy matter, 
and requires no effort, no sacrifice, no self-denial; but, alas, 
how few, among the many, who " name the name of Christ," 
" love in deed and in truth." It is an easy matter to say, 
"I hope you will succeed," "I trust you will do well," or, 
" Be you warmed and tilled." But what profit is there in 
all this, so long as the things needed are withheld ? 

Those who love in word and tongue, love with the mouthy 
while the heart is far away! The* cries of the poor, the 
fatherless and widows, go up into the " ears of the Lord of 
Sabaoth," but they heed them not. Perhaps the preacher 
himself, who has a rich salary of a few thousand dollars, as 



74 HEAET POWEK. 

he kneels upon his velvet cushion in the pulpit, may some- 
times remember his poor brethren in his prayers; but he 
takes care not to trouble his purse with their wants. The 
rich brother, who, as the week closed, deposited his thou- 
sands in bank, may occasionally think of "the poor of the 
flock;" but his heart is rocky y and, though he may some- 
times sigh, his sympathies are not sufficiently stirred to open 
the " bowels of his compassion" in their behalf. 

The rich sister, too, all hung with jewels, and costumed 
in the latest styles of fashion, may sometimes think of her 
less fortunate sisters, and wish ihQj had better fare; but 
alas, she can spare nothing for them! 

How dwelleth the love of God in these ? They have a name 
to live while they are dead. They do not love the brethren 
as Christ loves them ; if they did, that preacher would divide 
a part of his salary with his less fortunate, but not less 
worthy brother, who may be toiling far away in his Mas- 
ter's vineyard; and, poorly clad, suffering all the extremes 
of heat and cold. And that brother would instantly draw 
a check in favor of some poor evangelist, brother, sister or 
widow, and send relief to their sorrowing hearts and cheer- 
less homes. And that sister would soon strip herself of her 
jewels and her costly attire, and by noble deeds of love wipe 
away the burning tears which well up from the hearts of 
God's poor, but dear children. 

Do not say, " We have done all we could,'' while your 
extravagance in all that makes up " the lusts of the flesh, 
the lust of the eyes, and the pride of life," demonstrates 
that you have, as yet, made no sacrifice at all for the sake 
of the Lord's poor, or for perishing sinners. The voice of 
God thunders the eternal truth in your ears, that " he who 
sees his brother have need, and shutteth up his bowels of 
compassion from him," has not the love of God in his heart. 
How tenderly does the' apostle speak : "Beloved, let us love 
one another: for love is of God; and every one that loveth 
is born of God, and knoweth God. He that loveth not 
knoweth not God; for God is love." " Beloved, if God so 



HEART POWER. 75 

loved us, we ought also to love one another. I^o man hath 
seen God at any time. If we love one another, God dwel- 
leth in us, and his love is perfected in us." " We love him 
because he first loved us. If a man say, I love God, and 
hateih his brother^ he is a liar ; for he that loveth not his 
brother, whom he hath seen, how can he love God, whom 
he hath not seen?" "And this commandment have we 
from him, That he who loveth God love his brother also.'' 

It is vain that we profess to love God, when we give no 
proof that we love our brethren ; for he that saith he is in 
the light, and hateth his brother, is in darkness even until 
now." "And every one that loveth him that begat, loveth 
him also that is begotten of him. By this we know that 
we love the children of God, when we love God and keep 
his commandments." 

There are many and powerful reasons why the children of 
God should love each other. They all belong to one family, 
of ivhich Christ is the elder brother and the Head. 

" Love as brethren" is an apostolic injunction. Love as 
brethren, not as strangers. We are all members of the 
"one body," and, hence, if "one member suffers," all the 
rest should suffer and sympathize with it. And if one re- 
joices, all the other members should rejoice with it. They 
should be " knit together in love." They should be " rooted 
and grounded in the love of God, and abound therein with 
thanksgiving." 

How earnestly does the Apostle speak on that subject: 
" And the Lord make you to increase and abound in love one 
toward another, and toward all, even as we do toward you : 
to the end he may establish your hearts unblamable in holi- 
ness before God, even our Father, at the coming of our 
Lord Jesus Christ with all his saints." 

Again, he says, "But as touching brotherly love you 
need not that I write unto you : for you yourselves are 
taught of God to love one another. And indeed you do it 
toward all the brethren which are in all Macedonia : but 



76 HEART POWER. 

we beseech you, brethren, that you increase more and 
more." 

In behalf of the Phillipians, Paul prays thus : " And 
this I pray, that your love may abound yet more in know- 
ledge and in all judgment." 

Of the Colossians he says: "We give thanks to God 
and the Father of our Lord Jesus Christ, praying always 
for you, since we heard of your faith in Christ Jesus, and 
of the love which you have to all the saints." 

But love has its ^proofs. The proof of our love to Christ, 
is obedience to his authority, as we have already seen. 
And the proof of our love to each other, consists in the 
sympathy and active regard we manifest toward the saints. 

Paul says : " Wherefore show ye to them, and before the 
churches, the 'proof of your love, and of our boasting on your 
behalf." 

Again, he says : " I speak not by commandment, but by 
occasion of the forwardness of others, and to prove the sin- 
cerity of your love." 

This love is opposed to all selfishness and partiality. 
"My brethren," says James, "have not the faith of our 
Lord Jesus Christ, the Lord of glory, with respect of persons. 
For if there come into your assembly a man with a gold 
ring, in goodly apparel, and there come in also a poor man 
in vile raiment ; and you have respect to him that weareth the 
gay clothing, and say unto him. Sit thou here in a good place; 
and say to the poor. Stand thou there, or sit here on my foot- 
stool : Are you not then partial in yourselves, and are be- 
come judges of evil thoughts?" 

The apostle has here drawn a life-picture of things as 
they are often found in the " best society," (?) and even in 
the church ! Respect is paid to the finely dressed, while 
those poorly clad are slighted. Let a brother or sister, 
dressed in gay clothing, visit the palatial residences of some 
fashionable professors, and see what marked respect is paid 
to them! But let a poor, meanly clad brother or sister 
enter, and, instead of being ushered into the parlor, all fes- 



,HEAKT POWER. 77 

tooned and splendidly carpeted, he will be shown into the 
*' sitting" or dining room, and treated with cold indif- 
ference ! 

Let the rich and gay brother or sister go to church, and 
they will be taken by the arm, and shown to the best and 
most fashionable seats, while the poor are left to find seats 
where they can, or, finding none, go out again into the 
street. 

Is this the house of God ? And are these the proofs of 
our love ? " Hearken, my beloved brethren. Hath not God 
chosen the poor of this world rich in faith, and heirs of the 
kingdom which he hath promised to those that love him ? 
Bui you have despised the poor,'' and yet profess to be the 
followers of him, who " had not where to lay his headP' 
You profess to love his people, and yet despise these humble 
ones that believe in him ! 

Fishermen of Gallilee! are these your brethren and 
sisters ? Why, if you were here on earth, they would not 
even shake hands with you ! A cold and formal bow of 
recognition, if, indeed, they recognized you at all, would be 
all you would get ! Is this an exhibition of Christian love ? 
Is this the lesson our bleeding Lord, and his poor and care- 
worn apostles have taught us ? Are we the followers of 
him, " who, though rich, for our sakes became poor, that 
we through his poverty might be made rich?" 

The rich love those that are rich, and delight to flatter 
them ; but the poor is despised by his neighbors. 

" If a brother or sister be naked, and destitute of daily 
food, and one of you say unto them, Depart in peace, be 
warmed and filled; notwithstanding you give them not 
those things which are needful to the body ; what doth it 
profit ?" Love would not send them away empty. Love 
would heed the admonition of our Lord, " Give to him that 
asketh thee, and from him that would borrow of thee, turn 
not thou away." 

Love heeds the cry of the poor and needy, the fatherless 
and the widow. It regards as sacred the tears which bedew 



78 HEAET POWER.. 

the care-worn and furrowed cheek ! It looks upon the rags 
and threadbare garments of the poor as badges of help- 
lessness, and sends speedy relief. The hungry never ask 
in vain for bread, nor the naked for clothing ! Its motto 
is, " Give to every man that asketh of thee ; and of him 
that taketh away thy goods, ask them not again." " Give, 
and it shall be given unto you; good measure, pressed 
down, and shaken together, and running over, shall men 
give in to your bosom. For with the same measure ye 
mete withal it shall be measured to you again." 

*^ 0," says some poor loveless professor, " the Lord spake 
figuratively; he did not mean what he said." 

Indeed ! Then what did he mean ? And what does he 
mean when he says : " For if ye love them who love you, 
what thanks have you f for sinners also love those that love them. 
And if you do good to them who do good to you, what 
thanks have youf for sinners also do even the same. And if 
you lend to them of whom you hope to receive, what thanks 
have you ? for sinners also lend to sinners, to receive as much 
again. But love ye your enemies, and do good, and lend, 

HOPINa FOR NOTHING AGAIN; AND YOUR REWARD SHALL BE 
GREAT, AND YOU SHALL BE THE CHILDREN OF THE HIGHEST !" 

The truth is, the Lord meant just what he said, but Satan 
has caught away the words he uttered from the hearts of 
many professors of religion, and they now seek to parry the 
force of these soul-searching declarations ! 

But "why call ye me. Lord, Lord, and do not the things 

WHICH I SAY?" 

The world will love his own. Sinners love sinners; and 
shall not Christians love each other, and give ample and 
constant proofs of their love ? " For whosoever shall give 
you a cup of water to drink in my name, because you belong 
TO CHRIST, verily I say unto you, he shall not lose his re- 
ward." 

These are golden words ! They sparkle with life and 
beauty ! All must be done in the name of Christ! even to the 
giving of a cup of water! " Because you belong to Christ!" 



HEAET POWER. 79 

Not because you are of this, that or the other party ; but 
because you BELONa to Christ ! E'ot because you are a 
"Mason/' "Odd-Fellow," "Druid" or " Son of Temper- 
ance;" but because you are A son of God ! 

Ninety-nine hundredths of all that is given, will meet 
with no reward, because not given in the name of the Lord! 
Let all who give think of this. Let Masonic Christians, 
Odd-Fellows, Druids and Sons of Temperance think of this. 
There is no use in becoming excited and angry. The Lord 
speaks^ and you must hear ! " Whatever you do, in word or 
deed, do all in the name of the Lord Jesus.'' 

This is the " more excellent way" — the way of love, the 
way of holiness. These are the teachings of our Lord and 
bis apostles, and he says : "He that receiveth you receiveth 
me, and he that receiveth me receiveth him that sent me. 
He that receiveth a prophet in the name of a prophet, shall 
receive a prophet's reward ; and he that receiveth a righteous 
man in the name of a righteous man, shall receive a righteous 
man's reward. And whosoever shall give to drink unto 
one of these little ones a cup of cold water only in the name 
of a disciple, verily, I say unto you, he shall in no wise lose 
his reward." 

These are the proofs of our love for the Lord's people, 
and if these be wanting, all else is wanting. God has a 
special regard for his poor, and his ears are ever open to 
their cries. And he declares that, " Whosoever stoppeth his 
ears at the cry of the poor, he also shall cry, but his cries 
shall not be heard." But, on the other hand, " Blessed is 
he that considereth the poor ; the Lord shall deliver him in 
time of trouble." 

0, what mighty proofs has Christ given of his love for us! 
and shall our hearts be cold towards his people? Love 
devised the scheme of redemption ! Love brought our 
Lord from heaven to earth ! Love induced him to lead a 
life of poverty and shame! Love covered him all over 



80 HEART POWER. 

with a bloody sweat, and filled his soul with the sorrows of 
death ! Love caused his heart's blood to flow out for the 
remission of our sins ! And shall we not love him ? But, 
remember, we do not love him unless we love one another. It is 
love that binds the universe together ! It is love that decks 
the heaven with sun, moon and stars! It is love that 
weaves the golden cord that binds together the angels in 
heaven, and the saints on earth! The church is *'the 
banqueting house," and the Lord's " banner over us is 
love !" *' How fair and how pleasant art thou, O love, for 
delights ! Set me as a seal upon thine heart, as a seal upon 
thine arm : for love is strong as death. Many waters can- 
not quench love, neither can the floods drown it : if a man 
would give all the substance of his house for love it would 
utterly be contemned." But love must be " unfeigned" — 
" without dissimulation." 

Eeader, " we must all stand before the judgment seat of 
Christ;" and if we have fulfilled lovers mission, "the King 
will say unto" us, " Come, you blessed of my Father, 
inherit the kingdom prepared for you from the foundation 
of the world : For I was an hungered, and you gave me 
meat: I was thirsty, and you gave me drink: I was a 
stranger, and you took me in : naked, and you clothed me : 
1 was sick, and you visited me : I was in prison, and you 
came unto me." "Verily I say unto you: Inasmuch as 
you have done it unto one of the least of these my brethren, 
you have done it unto me." And then he will say to those 
on his left hand, who " have not done these things:" " De- 
part, you cursed, into everlasting fire, prepared for the 
devil and his angels." 

This will be the great test in the last day. Whatever has 
been^done to the Lord's people, he will consider as having 
been done to himself. 

My brother, my sister, Have you done your duty? Have 
you given food to the Lord's hungry? Have you given 
drink to the Lord's thirsty ? Have you taken in the Lord's 



HEAKT POWEK. 81 

strangers ? Have you clothed the Lord's naked ? Have 
you visited the Lord's sick? Have you gone unto the 
Lord's imprisoned people ? If you have, all is well. You 
have walked in "the more excellent way." But if not, 
alas, there is no hope for you. Your final and eternal des- 
tiny will be with the devil and his angels, where, as you 
have shown no mercy, no mercy will ever be shown to you. 



Sermon V. 



A CHARGE TO THE RICH. 



" Charge them that are rich in this world, that they be not high minded, nor 
trust in uncertain riches, hut in the living God, who giveth us richly all things 
to enjoy ; that they do good, that they be rich in good works, ready to distribute, 
willing to communicate; laying up in store for themselves a good foundation 
against the time to come, that they may lay hold on eternal lifeT — 1 Tim. 
vi. 17, 18, 19. 

This was the injunction given by Paul to Timothy, his 
son in the faith and a Christian evangelist. Paul charges 
Timothy to charge the rich ; and this charge is a part of the 
duty of every Christian evangelist from that day until the 
Lord comes. And as the ages roll on and the end approaches, 
this charge becomes more and more imperative. We are 
living in the end of the age, and this is no time for Chris- 
tians to be laying up treasures on earth for the last day, the 
fires of which will consume all things on the face of the 
earth. 

But professed Christian ministers have been wont to flatter 
the rich, " having their persons in admiration because of 
advantage." They have been specially desirous to get 
them into the church, and to keep them there, notwith- 
standing their conduct was unbecoming the profession of 
Christians. These men yaid well, and contributed largely 
to build splendid houses, and to fix them up with '' all the 
modern improvements ;" and hence, being so very useful, 
it is a matter of necessity that they be retained in the 



A CHARGE TO THE RICH. 83 

church. These facts have been read and known of all 
observers both in and out of the church. 

Ministers have not been faithful in this regard; they have 
spoken smooth words, and cried "peace, peace, when there 
was no peace," except the peace of the graveyard — of cor- 
ruption and rottenness. The times now demand faithfulness 
on the part of the Christian ministers, and no minister who 
neglects to discharge this obligation is worthy of his high 
and holy calling. He is an unfaithful steward, and as such 
will be condemned when the Lord comes. 

2. Bui is it a sin to he rich f 

This depends on circumstances. A man may become 
rich by " unjust gains;" or he may be rich from the fact 
that he withholds from the poor and needy, the fatherless 
and the wid*ow, those things which it is in his power to give. 
Under these circumstances, it is a sin to be rich ; but we can 
hardly suppose any real Christian to be in such a predica- 
ment. Christians do not acquire riches by " unjust gains," 
nor by withholding from the needy those charities which it 
is their duty to bestow. Abraham was rich, and so was 
Job. Joseph, the Jewish senator, was rich ; and doubtless 
there were many others, both among the patriarchs and in 
modern times, who were rich ; but it is very questionable 
whether the JSTew Testament justifies or sanctions any such 
state or condition as among Christians, This, we think, will 
appear evident from an examination of the teachings of 
Christ and his apostles. 

3. Christians are commanded not to lay up treasures on earth, 
but to lay them ujp in heaven. 

"Lay not up for yourselves treasures upon earth, where 
moth and dust doth corrupt, and w^here thieves break 
through and steal : but lay up for yourselves treasures in 
heaven, where neither moth nor rust doth corrupt, and 
where thieves do not break through nor steal : for where 
your treasure is there will your heart be also." Math. vi. 
19, 20, 21. Here is a positive command not to lay up 
treasures upon earth, and yet it is undeniable that many 



84 A CHAEGE TO THE RICH. 

professing Christians live in its constant and habitual viola- 
tion. They lay up their treasures to be consumed by the 
moth or rust, or else to be taken by thieves and robbers. 
Our Lord does not prohibit his followers from ACQUiRma 
property, but it is the laying up or hoarding w^hich is for- 
bidden. And the reason assigned by our Lord is this : 
" For where your treasure is there will your heart be also.'' 

This is a positive declaration, based upon our Lord's 
knov^ledge of the human heart, for " he knew what was in 
man." We may therefore regard it as an axiomatic truth 
that, where one's treasure is his heart will be. Such is the 
nature of man, if his treasure be on earth, his heart will be 
on earth; and if his treasure be in heaven, his heart will 
be in heaven. Rich men may become Christians, but it 
requires a harder struggle, a heavier cross, and a greater 
sacrifice for them to become such than for the middle and 
poorer classes. Hence we read : " Hearken, my beloved 
brethren. Hath not God chosen the poor of this world rich 
in faith, and heirs of the kingdom which he hath promised 
to them that love him ?" James ii. 5. Christ taught his 
disciples thus : " Sell that ye have, and give alms; provide 
yourselves bags which wax not old, a treasure in the heavens 
that faileth not, where no thief approacheth, neither moth 
corrupteth. For where your treasure is, there will your 
heart be also." And in this connection, with special 
reference to his second coming, he adds : " Let your loins 
be girded about, and your lights burning; and ye yourselves 
like unto men that wait for their Lord, when he will return 
from the wedding ; that when he cometh and knocketh, 
they may open unto him immediately. Blessed are those 
servants, whom the Lord w^hen he cometh shall find watch- 
ing : verily I say unto you, that he shall gird himself, and 
make them to sit down to meat, and will come forth and 
serve them. And if he shall come in the second watch, or 
come in the third watch, and find them so, blessed are those 
servants. And this know, that if the good man of the house 
had known what hour the thief would come, he would have 



A CHAEGE TO THE KICH. 85 

watched, and not have suffered his house to be broken 
through. Be ye therefore ready also: for the Son of Man 
Cometh at an hour when ye think not." Luke xii. 33-40. 

The people of God, having food and raiment, should be 
content ; and if they have more than this they should dis- 
tribute to .the poor, and give liberally for the spread of the 
gospel. Not to do this is sinful in the sight of God, and 
for this neglect they will be held accountable in the day of 
judgment. 

When Zaccheus believed on Christ, he made the following 
declaration : " And Zaccheus stood, and said unto the Lord : 
Behold, Lord, the half of my goods I give to the poor ; 
and if I have taken anything from any man by false accu- 
sation, I restore him fourfold." Luke xix. 8. 

Zaccheus proved his faith and sincerity by his works. 
He was rich, and justly conceived it to be his duty to divest 
himself of a large portion of his possessions, so that he 
might transfer his treasure and his heart from earth to 
heaven. 

But how few follow the noble example of Zaccheus ? 
Many act in matters of religion as they do in buying goods; 
they want the cheapest article — a religion that does not cost 
much ! And if the same test was submitted to them which 
was submitted to the young ruler, they would, as he did, 
go away sorrowful. He had " kept the commandments from 
his youth up ; and when Jesus heard these things, he said 
unto him, yet lackest thou one thing : Sell all that thou 
hast, and distribute unto the poor, and thou shalt have 
treasure in heaven : and come follow me. And when he 
heard, he was very sorrowful : for he was very rich." Luke 
xviii. 21, 22, 23. 

If many of the rich were now tested like this young ruler, 
the result would be the same; and, indeed, no doubt this 
would be true of thousands of professing Christians, judging 
from the tenacity with which they hold on to their earthly 
treasure, while the poor, the naked, and the hungry are 
perishing around them. Their treasures are on earth, and 



86 A CHAEGE TO THE EICH. 

as a necessary corisequeDce, their hearts are on earth also. 
They '^ look at the things that are seen^^' and " love the 
world," its allurements, its fashions, and its follies. 

4. The perils of the rich. 

Paul says : For we brought nothing into this world, 
and it is certain we can carry nothing out. And having 
food and raiment, let us be therewith content. But 
they that will be rich fall into temptation and a snare, and 
into many foolish and hurtful lusts, which drown men in 
destruction and perdition. For the love of money (gain) is 
the root of all evil : which while some coveted after, they 
have erred from the faith, and pierced themselves through 
with many sorrows. But thou, O man of God ! flee these 
things; and follow after righteousness, godliness, faith, 
love, patience, meekness. Fight the good fight of faith, 
lay hold on eternal life, whereunto thou art also called, and 
hast professed a good profession before many witnesses." 
1 Tim. vi. 8-12. 

Such are some of the perils of the rich, and those who 
will or desire to be so. They "fall into temptation ;^^ they 
are tempted to indulge in and to follow the " lusts of the 
flesh, the lusts of the eyes and the pride of life." Having 
the means to gratify every wish, they are carried along with 
the current or '' course of this world," and are finally 
" drowned in destruction and perdition." They fall into 
the many " snares'^ which Satan sets to catch men, and "into 
m^Lnj foolish desires and hurtful lusts," which they conceive 
must be gratified. They forget that if any one would be a 
disciple of Christ, he must deny himself take up his cross 
and follow Him, who, " though rich, for our sakes became 
poor." 

" And one of the company said unto him : Master, speak 
to my brother, that he divide the inheritance with me. And 
he said unto him : Man, who made me a judge or a divider 
over you? And he said unto them : Take heed, and beware 
of covetousness ; for a man's life consisteth not in the abun- 
dance of the things which he possesseth." Our Lord then 



A CHARGE TO THE RICH. 87 

introduced the parable of tbe man whose ground brought 
forth plentifully, and he had not room to bestow his goods, 
and who concluded to pull down his barns and build greater, 
and to say to his soul : " Thou hast much goods laid up for 
many years; take thine ease, eat, drink and be merry. 
But God said unto him : Fool, this night thy soul shall be 
required of thee : then whose shall those things be which 
thou hast provided?^' And then follows the great and im- 
portant lesson, ''So is he that layeth up treasure for himself, 
and is not rich toward GodJ^ Luke xii. 13-21. That is, 
every one who lays up treasures on earth, and neglects the 
true riches, is like this rich fool presented to us in the parable. 
This is the declaration of that Lawgiver who is able to save 
and to destroy, and whose word will stand when heaven and 
earth shall have passed away. 

What a fearful thing it is to be rich! Its perils are fear- 
ful. And yet to he rich is the object of a very large portion 
of mankind. Mammon is the god before which men bow 
in adoration and praise, forgetting that it is impossible " to 
serve God and mammon." 

The perils of the rich are further increased by th'e great diffi- 
culty of their entering into the kingdom of God. 

" How hardly shall they that have riches enter into the 
kingdom of God ! For it is easier for a camel to go through 
a needle's eye than for a rich man to enter into the king- 
dom of God." Luke xviii. 24, 25. See also Mark x. 
23-27, and Matthew xix. 24. 

From the above it appears to be extremely difficult for a 
rich man to enter the kingdom of God; and why difficult? 
Because the treasure of a rich man is on earth, and where 
this is, the heart will also be. And because the rich, though 
they may give to the poor and for the support of the gos- 
pel, give to be seen of, and glorified by men. What they 
give is trumpeted abroad in the newspapers, and proclaimed 
from the pulpit; and thus *'they have their reward." Such 
donations, though they do the recipients good, are not 
acceptable in the sight of God. We do not say that all the 



88 A CHAEGE TO THE EICH. 

rich, who give at all, give in this way ; but it is undeniable 
that many do. And as a proof of what we have now said, 
it is not unfrequently the case that they will make large 
contributions where they know the fact will be blazed 
abroad, while they refuse to feed the hungry and clothe the 
naked just around them. It is far more pleasing to God to 
feed the hungry and to clothe the naked than it is to give 
hundreds and thousands of dollars to build and fit up a 
church with all the " fashionable and modern improve- 
ments," which pride, ease and a love of worldly show have 
suggested. 

It is barely possible for a rich man to be saved. God can 
save him, but he cannot and will not save him whose 
treasure is on earth, or who trusts in his riches. And if 
the Lord meant that the difficulty of the rich man's enter- 
ing the Kingdom of God was as great as for a camel to pass 
through the eye of a literal or ordinary needle, nothing 
short of a miracle could effect it ! But if he alluded, as 
some suppose, to a passage through the walls of Eastern 
cities, a sort of private entrance through which camels could 
pass only by having the burdens removed from their backs, 
and coming down on their knees, then the rich, in order to 
be saved, must unload themselves of their riches, and come 
down on their knees before God. 

Is it not far better, then, to pray with Agur: "Eemove 
far from me vanity and lies : give me neither poverty nor 
riches; feed me with food convenient for me : lest I be full, 
and deny thee, and say. Who is the Lord ? or lest I be poor 
and steal, and take the name of my God in vain." Prov. 
XXX. 8, 9. 

The most desirable condition in life is " neither poverty 
nor riches;" in other words, to have "food and raiment," 
and " therewith to be content." What, now, is the duty of 
a rich Christian ? The text gives the answer. " Charge 
them," says Paul, " that are rich in this world — 

1. That they be not high-minded ; 

2. I^or trust in uncertain riches ; 



A CHAEGE TO THE KICH. 89 

3. But in the Living God, who gives us richly all things 
to enjoy; 

4. That they do good ; 

6. That they be rich in good works ; 

6. Ready to distribute; 

7. Willing to communicate; 

8. Laying up in store for themselves S, good foundation, 
against the time to come ; 

9. That they may lay hold on eternal life." 

They must stri'p themselves for the race that is set before 
them. They must imitate the example of Zaccheus, and 
thus prove their faith by their works. They must not be 
proud, aristocratic or high-minded, but " condescend to men 
of low estate." They must rejoice that they are "made 
low ; because as the flower of the grass he shall pass away. 
For the sun is no sooner risen with a burning heat, but it 
withereth the grass, and the flower thereof falleth, and the 
grace of the fashion of it perisheth : so also shall the 

RICH MAN FADE AWAY IN HIS WAYS." JamCS i. 10, 11. 

" No man can serve two masters : for either he will hate the 
one, and love the other; or else he will hold to the one, and 
despise the other. You cannot serve God and mammon." 
Matthew vi. 24. 

Here is a declaration of our Lord, pronounced in the most 
positive manner, asserting a highly important truth : " No 
man can serve two masters." "!N^o man can serve two 
masters." "JN"oman can serve two m-asters." "No man 
can serve two masters.'' We have repeated the text, and 
emphasized certain words for the purpose of fixing this 
great truth in the mind of the reader. Men may serve a 
master, but they cannot serve two at the same time. They 
will hate one and love the other, or else hold to one and 
despise the other; consequently they "cannot serve God 
and mammon." 

To serve is to obey; ai^ hence the servants of God are 
those who obey and worship Him. And he who serves 
mammon is necessarily an idolater. Covetousness is idol- 



90 A CHAEGE TO THE KICH. 

atrj, and no covetous person can " inherit the kingdom of 
God.'^ 

In the parable of the sower we learn that the seed 
" which fell among thorns" represents those who, when 
they have heard the word, '' go forth, and are choked with 
cares, and riches, and pleasures of this life, and bring no 
fruit to perfection.*' Luke viii. 14. 

And, alas, this is the condition of thousands, who make 
a profession of the name of Christ. And the rich are pecu- 
liarly exposed to these influences. Their cares, riches and 
pleasures stand in the way of their piety, humility and devo- 
tion to God. ^ This, we are glad to say, is not the case with 
all. There are some noble exceptions, who, like Zaccheus 
of old, give largely to the Lord and his poor, if they do not 
give half of their possessions. But unfortunately there are 
too many, who, like Demas, '' love this present world," and 
" look on the things that are seen," while the unseen things 
of eternity are not in all their thoughts. 

" A man's life does not consist in the abundance of his 
possessions." The rich fool, however, thought differently 
when he resolved to " pull down his barns and build greater." 
And I will say to my soul, " Soul, thou hast much goods 
laid up for many years ; take thine ease, eat, drink 
and be merry." But God said unto him, " Fool, this night 
thy soul shall be required of thee; then whose shall those 
things be, which thou hast provided ?" So is he that layeth 
up treasure for himself, and is not rich towards God. 

The Pharisees were covetous, and on one occasion derided 
the Lord Jesus for his teaching, and he said unto them, 
*' You are they which justify yourselves before men; but God 
knoweth your hearts : for that which is highly esteemed among 
men is abomination in the sight of GodJ^ Riches are things 
highly esteemed among men, but the reader will find but 
few 'promises to them, except on the most rigid conditions; 
and these conditions are not very frequently complied with. 

The apostle James utters the most solemn warning to the 
rich when he says, "Go to now, ye rich men, weep and 



A CHAKGE TO THE RICH. 91 

howl for your miseries that shall come upon you. Your 
riches are corrupted, and your garments are moth-eaten. 
Your gold and silver is cankered ; and the rust of them 
shall be a witness against you, and shall eat your flesh as it 
were fire. You have heaped treasure together for the last 
days." What a sad picture to contemplate. And no doubt 
this was the condition of Dives in the parable of the Rich 
Man and Lazarus. He was " clothed in purple and fine 
linen, and fared sumptuously every day." He knew no 
w^ant. He served mammon. His riches had accumulated 
till they were corrupted in themselves, as well as having 
corrupted his heart and his life. His gold and silver, for 
the want of use, had become cankered, and their very rust 
witnessed against him. His garments, laid by to make 
room for more fashionable apparel, had become moth-eaten. 
He lived in pleasure and w^as wanton on the earth. He 
died and was buried, and, no doubt, was followed to his 
grave by a long and gorgeous procession of mourners ; and 
ere long a marble monument marks the place where his 
body lies — a monument on which is inscribed his name and 
honors ; but alas, he lifts up his eyes in Hades, being in 
torments. He had received his good things in this world, and 
now a fearful and just retribution awaits him. 

Reader, are you rich ? Beware ! you hazard eternal life. 
The chances are against you. Better, far better, be as poor 
as Lazarus than as rich as Dives. Better go to heaven in 
rags than to hell in silks and furs, purple and fi_ne linen. 
Better go to heaven a beggar than to hell hung with jewelry. 

What, then, must the rich do f They must use the Lord's 
MONEY as he has directed them. They must feed the hungry, 
clothe the naked, educate the ignorant, and send the gos- 
pel abroad. The silver and the gold are the Lord's. Not 
one farthing belongs to you, except in trust. Beware how 
you spend it! Beware and do not consume it upon your 
lusts. Beware of the lusts of the flesh, the lusts of the eyes, 
and the pride of life. There goes a brother whose whiskey 
in twelve months cost him more than all he gave to the sup- 



92 A CHAEGE TO THE EICH. 

port of the gospel, or to the poor. There is another who 
spends more for tobacco than for the word of God. He is 
too poor to take a religious paper, but spends twelve or fif- 
teen dollars for tobacco. He can't give anything to sound 
out the word of the Lord, but he can afibrd to give parties, 
for which he spends his money freely and — to no profit. 
There is a sister who can't do anything for God's cause, but 
she wears costly apparel, " a love of a bonnet," rings on her 
fingers and in her ears, and an immense "waterfall," be- 
cause it is fashionable ! 

O, when will Christians show to all that they are not of the 
world? That they are not their own, but are bought with 
a price — even the precious blood of Christ? He was rich, 
and for our sakes became poor, that we, through his poverty, 
might be made rich. But, alas, many will die bankrupt 
while reputed to be rich. They are not rich towards God. 
There are none so poor as those who are without hope and 
without God in the world. And there will be none so 
wretched as those professors who, having an abundance of 
the things of this world, have shut up the bowels of their 
compassion from the poor and from Christ's servants. 

It is better to clothe the naked than to decorate our per- 
sons. It is better to feed the hungry than to feast on luxu- 
ries. It is better to strew roses along the pathway of the 
poor than to walk on rich and costly carpets. . It is better 
to hear the heartfelt utterances of the poor, whom we have 
relieved, than to listen to the chants of a choir or the melo- 
dies of an organ. May God help us all to be a "peculiar 
people, zealous of good works," and " laying up treasures 
in heaven," is our earnest prayer. 



Sermon VI. 



THE WORLD'S DILEMMA : THE BIBLE OR 
ATHEISM— WHICH ? 

AN ADDRESS TO YOUNG MEN BY J. RANDOLPH TUCKER. REVISED 
AND AMENDED BY J. T. WALSH. 



The fool hath said in his heart, There is no Ood. — Psalms liii. 1. 

And many other signs truly did Jesus in the presence of his disciples, which 
are not written in this book ; but these are written, that you might believe that 
Jesus is the Christ, the Son of God; and that believing you might have life 
through his name. — John xx. 30, 31. 

While the writer does not wish to trench upon the pecu- 
liar duties of the Christian ministry, yet he may seek to 
offer to those who, like himself, are oftener thrown within 
the vortex of a world's skepticism than the ministers of 
the gospel, some thoughts which may he of value in aiding 
young men to resist the assaults of error on the one hand, 
and to embrace that system of truth on the other, which it 
should be our primary purpose to maintain and establish. 

I say " young men," for I well know how prone are such 
to the delusions of a supposed rationalism, which presump- 
tuously claims to be able to fathom the unsounded depths 
of the" Divine Omniscience, and to grasp the unknown 
elements of the Divine reason. 

Young Man ! my object is to warn you of your danger; 
to point out the true method of religious investigation ; to 
lead you by its adoption to the only solution of that most 
solemn question, which haunts us in our day-dreams, which 



94 THE wokld's dilemma. 

breaks in with solemn note upon our revels, which speaks 
to us in the day's business, which whispers to us in the 
night's stillness ; which, banish as we may, avoid as we may, 
take, though we may, the wings of the morning, and flee 
into the uttermost parts of the sea, Omnipresent still is 
there, pressing for its answer, and yet with angel wings, 
hovering in mercy over us ! 

Who has not heard the question from within : What am 

I NOW? AND WHAT SHALL I BE HEREAFTER? HoW fcW have 

answered it at all ! How many evasively ! How few 
honestly ! Plow many drown the voice of the earnest 
querist, that they may frame an answer which will serve 
the present moment, and avoid that response whose joyous 
echo shall resound forever! 

How many young men have I seen fight their way from 
the camp of Christianity into the tents of Infidelity, and 
even Atheism! and answer the question thus: "Dust I am — 
to dust I will return !" How many turn from the peaceful 
ways of the Christian's life to the dreary gloom of a cheer- 
less materialism — from the calm, unperturbed tranquillity of 
the one to the feverish delights or the revulsive melancholy 
of the other! 

If to our reasoning upon religion we apply the same 
principles which we employ to guide us in other investiga- 
tions, I venture the affirmation that our conclusions will 
place us upon the firm and stable ground of the Christian's 
faith. The error which is committed by free-thinking 
unbelievers is, that they cover themselves with the vest- 
ments of a cast-off and worn-out philosophy, which they 
would shame to throw around any of the sciences of which 
the world now boasts. They insist upon testing religious 
truth by the standard of their religious theories, while they 
test other truth by the facts upon which it is found to depend. 
In religion, they begin at their conclusions and reason back 
to their postulates; while in physics, they start with estab- 
lished postulates, and advance to their conclusions. Apply 
the system in vogue in physics to religion, and the sway of 



THE world's dilemma. 95 

Christianity would be as universal as the progressive ad- 
vancement of the physical sciences. On the other hand, 
apply to physics the system of reasoning adopted by Infi- 
delity in opposition to Christianity, and you would quench 
the blazing light of the mid nineteenth century in the super- 
stitious gloom and theoretical fancies of the dark ages ! 
Let the principles, then, on which you search the secrets of 
nature be those on which, with reverential step, you seek to 
learn something of JSTature's God! 

I need not do more than refer to the fact that the principles 
of the Greek philosophy were superseded by those of the 
Baconian; that while the former was subtle, refined and 
theoretic, the latter is experimental as to its foundations, 
careful in its inductions, and practical in its conclusions. 
The one jumped to its conclusion, and then eagerly sought 
the means of proving it; and thus, while the logical sequence 
of its propositions may have been perfect, the conclusion 
itself may have been untrue. The other searches for its 
postulates, establishes them as facts, and then inductively 
reaches its conclusion, which is safe and true, because 
logically deduced from premises experimentally proven. 

Let me illustrate, by examples, the pernicious use of the 
old system of investigation, when applied to the subject of 
religion. 

Mr. Hume had settled in his own mind the untruth of the 
Christian system. He believed in the existence of a God, 
with the attributes, ordinarily conceded, as belonging to 
Him. A system of teaching came to him with internal and 
external demonstration of its divine origin ; the former in 
the teachings themselves, the character of the teacher. His 
life and His death, — the latter in the miracles He wrought, 
and the wonders He performed. These last were attested 
by eye witnesses, to all appearance credible, capable, and 
sincere. If believed, his infidelity was folly, and faith 
became his duty; for the miracles, if true, constitute con- 
clusive proof of the revelation they are designed to authen- 
ticate. 



96 THE world's dilemma. 

I^ow, Mr. Hume theorizes, that to believe such things as 
miracles is irrational, because it is impossible to prove them ; 
and being therefore incredible, teachings resting their claim 
to divine origin upon alleged miracles, may still be only 
human, because there is and can, in the nature of the case, 
be no proof that they were ever performed. It is evident 
that Mr. Hume, in order to destroy the power of the argu- 
ment from miracles, reasoned from his hypothesis of the 
untruth of Christianity, to the conclusion that no mira- 
cles had been performed ; (because had they been performed, 
the hypothesis of its untruth would have been false, and 
the conclusion of its truth inevitable ;) and then still further 
to confirm the conclusion, which upon his hypothesis he has 
reached, he invents the sweeping dogma, that no miracle 
can be proved by any evidence. Thus instead of using the 
direct inducive process, that is, to consider the sufficiency of 
the evidence, to establish the existence of miracles (which is 
the matter to be established or overthrown as a postulate), 
he adopts the retrospective process, of arguing the insuffi- 
ciency of the evidence, because of the impossibility of proof ; 
or, in other words, the entire nonprovahility of miracles. 
E"© wonder he establishes the falsity of Christianity, and of 
the miracles adduced to prove it. How can he do other- 
wise, when he deduces his postulates that no miracles are 
proved from the assumption of its falsity, and then reversing 
the reasoning, proves its falsity from the postulates so deduced f 

Look at its absurdity ! That an Omnipotent God can 
perform miracles, has not been, cannot, will not be denied. 
That such a Being, if. he deemed it wise to do so, in order 
to induce belief by his creature in Him and His commands, 
should find it impossible to furnish proof of such miracles, 
it were vain, if not blasphemous to affirm. And yet, the 
argument of Mr. Hume, in full effect, denies to the 
Almighty, the power to prove to his intelligent creature, by 
any evidence ivhatever, extraneous to himself, the fact of the 
miracle which He has performed, to influence his belief and to 
control his conduct In other words, he concludes, that an 



THE wokld's dilemma. 97 

important fact might exist, which God could not give evi- 
dence of to the creature of his power! Common sense, 
the instinct of mind, revolts at such a conclusion. 

But a more remarkable instance has recently appeared. 
Mons. Oomte, in his positive philosophy, has, by an appa- 
rently inductive process, but by one as really retrospective as 
Mr. Hume's, brought his mind to the conclusion that there 
is no God ! that the constancy of nature, her vast and illim- 
itable empire under the quiet dominion of general laws, are 
proofs of their eternity, and of her unoriginated grandeur, — ■ 
and with a perversity of intellectual acumen, singularly 
continental, the fact which satisfies the world that there is 
a God, satisfies the French Savan ih.evQ is none. 

Can any one fail to see, that with the atheistic belief taken 
as his standpoint, he surveyed the works of creation " an 
undevout astronomer;" and in its wondrous plans, from 
which he excluded its more wondrous architect, could see 
only inherent and inevitable necessity. And then, with 
this subtle poison thrown into his views of nature; law inhe- 
rent, law fixed, as essentially hers, without which she could 
not have been, but is because it is hers inalienably if not 
eternally ; how can the magician astonish any one in the 
secret of his necromancy, when he proves from his postulates 
a conclusion which he had in reality assumed . in order to prove 
them ? 

These instances may suffice to show what is lamentably 
the truth, that where there is a will there is a way ; that the 
deductions of the mind are the dictates of the heart, and 
that over mental operations, the will sways a sceptre which 
exacts obedience, abject and universal. 

'• The heart aye — is the part aye 
That makes us right or wrong !" 

Beware, young men, that your minds do not become the 
slaves of corrupt and rebel wills — making the imagination 
wild and wayward — blinding the reason — darkening the 
understanding — unseating the judgment — corroding the 
conscience — until your thoughts, words and actions become 
7 



98 THE wokld's dilemma. 

only the manifestations of a perverse antagonism to the 
God who created you. 

It is evident, that the religious idea must either have 
sprung from the human mind, as a creature of its own fac- 
ulties, or have been communicated or implanted in the 
mind by some external influence. It is either a mere idea, 
born of the soul itself; or is realized by the soul, from the 
perception of an object outside of itself. 

Belief in God has been universal in the history of man. 

It is true, as an universal fact, that among all people, 
nations and tribes, from the learned European to the besotted 
Hottentot; upon the icy continents of Arctic darkness, in 
the busy marts of Christendom, and amid the islands of 
the sea ; within the barred gates of Japan or the walls of 
China ; with pvery other variety, there is one unity of 
thought— Humanity everywhere believes there is a God ! ]N"ay, 
more — in the morning of its birth, as far as tradition or 
history tells its story, in its infancy, in its heyday of 
glory, in the dark age of barbarism, from its cradle to its 
meridian prime, amid all other changes and revolutions in 
religion, with an unbroken unity of expression — Humanity 
still declares there is a God! !N"ay, more — where science 
soars through the illimitable Empyrean, and sees immensity 
strewn with living, speaking worlds — grander and nobler 
than our own — and where ignorance only sees the blue 
tapestried for man's dwelling, spangled with bright jewels, 
which earth might hide in her own great bosom, whether 
the savan or the savage, in unity of chorus — Humanity still 
proclaims there is a God ! 

Kow this universal belief, in every age, in every condi- 
tion of the world's history, is conclusive of the fact that 
there is a God. It has banished the belief of the " E'o-God" 
from the world. Atheism is a non-existence among men ; 
or so rare as to find no place in human creeds. 

But, if a God there be, how would belief in Him have 
become so firm and universal, had not God at some time in 
awful manner impressed the perception of his being upon 



THE world's dilemma. 99 

mankind ? Does not this unextingiiishable and universal 
belief persuade us to the conclusion that God not only is, 
but that He has somewhere and in some age, communicated 
the fact to his creature ? Does not this great fact prove 
His Being, and that it has been made known in a primeval 
revelation ? 

I concede that there are great evidences of His power 
and Godhead patent to the mind of all, after the idea is once 
conceived — but would these have generated this universal 
belief, had not God once spoken to man ? The source of 
the idea of God in the world is one thing ; the evidence 
which confirms it, is another. 

Certain facts and phenomena in history are inexplicable 
to me, except they prove that the science of a belief in a 
God, is higher than human reason, in that it is derived from 
the voice of God, speaking to man. 

Permit ns to examine some of them: 

1. Where humanity can take but limited views of its 
relations to nature (as among the ignorant tribes of Africa), 
there is no sufficient power of abstraction to deduce, by its 
reason, the conclusion of an invisible Creator ; nor is there 
sufficient inventive power to conceive the idea irrespective 
of outward impressions ; nor is their knowledge of nature 
so dignified in its character as to produce such grand conclu- 
sions. How does reason in such cases reach the idea of 
Deity ? Is it not a tradition of the original revelation? 

2. If reason be the guide to Theism, it would follow that, 
the wider the range which science gives to human thought, 
the grander the views of nature presented to the mind, and 
the more improved the reason, the clearer should be the 
conviction of the existence of a God! — and yet it is remark- 
ably true, that in barbarism, Atheism is unknown ; and it 
only springs forth asthe/i^n^Wi'of the learning, science, and 
philosophy of an advanced civilization. 

3. The universality of the Theistic belief in all ages ; its 
strength in the beginning of history, and its influence in the 
origin of society ; its permanent and continuing strength and 



100 THE world's dilemma. 

influence noio ; the moral hold it takes of human conscience, 
making a man even resist the efforts of reason to refute it — 
so unlike any other belief or idea in human history — would 
lead to the conclusion that it came to man in its origin, 
armed with a sanction so tremendous and producing such 
a sensation on the minds of the fathers of the race, that its 
very mention thrills every fibre of humanity now, and must 
do so eternally. 

It is, indeed, no dream of human fancy^-no conclusion 
from the terms of a human syllogism, but a fact manifested 
by divinity, in such a manner that, from age to age, history 
and tradition have handed it down to fill the wicked with 
terror and fear; the pious with devotion, reverence and love. 

4. But I argue, there must have been such a revelation, 
because the non-existence of it is so improbable — and if 
there was such a revelation, it was obviously the power of 
the idea of God in the world. Can any man tell me why, 
for 6,000 years, our Creator should hide himself from his 
intelligent creatures 1 Why he should refuse a knowledge 
of Himself to those who search to know and to reverence, or 
who refrain from knowing, that they may do evil with 
impunity ? Why he should have withheld a revelation from 
our first parents (supposing our race had a beginning), 
groping their way through life to the tomb, with no teacher 
to tell of their origin, or to show them their destiny ? Can 
any man, who believes there is a God, think thus of Him ? 

Some speak of the possibility, some of the probability, 
some of the reasonableness of the revelation. I maintain 
if there be a God (a fact not now denied, but admitted by 
universal human consciousness), there must have been a revela- 
tion. No rational attributes can be attached to his being 
which would give the slightest pretext for the conclusion 
that, of purpose, God should never, in six thousand years, 
have spoken to his poor and needy creatures, who would 
aspire to know and to love him. As well blot out his being 
from the sum of human belief as to assign to him a charac- 
ter which revolts the moral instincts of his creatures. 



THE WOELD'S dilemma. 101 

5. History teaches there was a primeval revelation, and 
all traditions and fables confirna it. The oldest books in the 
world — the first written — are the books of Moses. I take 
them not now as revelations — I am willing, pursuing the 
inductive method, yet reserving my profound reverence for 
them as the books of God, to treat them merely as history, 
and their pretensions to revelation as fables. 

These books declare that the morning hours of our race 
were passed in near and intimate intercourse with the 
Creator. They tell of the strange communion of the writer 
of them with the God of Israel. They tell- of wondrous 
laws on tables of stone committed to one people — a peculiar 
people then, made so by these alleged superhuman com- 
munications — a marked people now. They tell of food 
from heaven ; of water bursting from the rock stricken by 
the servant of God; of the pillar of fire and cloud; of the 
obedient waves of the Red Sea; of the miraculous Jordan 
passage; of the father of the faithful, his son, his son's son, 
and generation upon generation who heard and spoke to 
God. And, strange to say, the impression made by these 
strange old books is a standing miracle in the world; for, 
while Plato and Socrates and Seneca are buried, with all 
their followers, centuries ago, nearly thirty-five hoary cen- 
turies have failed to efface from the Jewish mind the belief 
that amid the thunderings of Sinai the law was given to 
Moses, and that the Jehovah whom they this day worship 
is the God who spake to their law-giver and to the patriarchs. 
Nay, more. The believers in Moses to-day are more nume- 
rous than they were thirty-five centuries ago ! 

What gave such a sanction to the precepts of Moses that 
time will not, can not wear out, but seems only to strengthen ? 
What stamped that eternal gravity upon the Jewish creed 
which settles yet upon the brow of the son of Abraham 
when he dreams of the ploughed-up hill of Zion ? 

Can you answer the question in any other way than this: 
God did give the law to Moses, and in the face of all the people 
manifested his presence as its seal and its sanction ? 



102 THE woeld's dilemma. 

But all other nations fill the pages of history and the 
ears of tradition with stories of divine communications. 
Incredible to me, because their deities are merely human in 
intellect, and bestial, cruel and debauched in passion. Yet 
does not the fact that sacred and profane history, written in 
the early ages of the world, record traditional stories of divine 
apparitions wonderfully increase the probability that they 
were made in reality — though many of these are but traves- 
ties of the real. 

6. I advance another step — 

It will be admitted that the onlv rational Theism is Mono- 
theism. Kor will it be denied that no people have ever 
sanctioned it, save those who have adopted the Mosaic sys- 
tem; and that none who have adopted the MosaichSiNQ ever 
failed to sanction it. The Bible is the history of the war 
of Monotheism with Polytheism. 

These facts show that the tendency of merely rational, or, 
I might say, human theology is to Polytheism, and that the 
only resistant it has is the Mosaic system. As an historic 
fact, human reason, unconnected with the Mosaic record, 
has often turned from Monotheism to Polytheism, but has 
never turned from the many gods to the one only living and 
true. 

ISTow, if the mono-theistic creed be true, then had any 
revelation been made it would have been of that creed. 
Now, to find this great system prevalent in our day, amid 
the light and civilization around us, might not have sur- 
prised us. It might be urged that we had so far advanced 
as to be able to throw aside the errors of the opposing 
belief, and fight our way, with reason's aid, to the belief of 
the one God. But to find an enslaved people in the dawn 
of human history breaking away from their masters, the 
worshippers of many gods, to erect an altar to the one God 
in the wilderness — settling a new land, and hallowing it for 
more than twelve centuries with the one God Jehovah's 
name — wandering a captive people in a strange land, and 
now an outcast race far and near, with this one creed in 



THE world's dilemma. 103 

their hearts — these are facts which refuse all other solutions 
except that the revelation of the unity of God was made to 
them, with such sanctions annexed as left an indelible im- 
press upon this people to the remotest generation. 

A knowledge of Monotheism, once acquired, may have 
been lost, as I have shown; but without the aid of Moses, 
has never been regained; while its existence, begun in the 
heart of Judaism, has continued for thirty -five centuries; 
and how, upon the facts stated, it can be rationally explained 
without the hypothesis of a revelation to them, that the 
Jewish people alone began, contijiued and perpetuated Mono- 
theism — how that it dates its rise with them, and by them 
has never been lost, I confess my inability to conjecture. 

7. There is one other view, which should be added to 
those already presented. I think it will be found that the 
theistic truth has made its impression less upon the reason 
than upon the conscience oi man — a phenomenon inconsistent 
with the idea that it is obtained as a deduction of the rea- 
son. For, while the reason is satisfied with the conclusion 
that there is a God, yet human logic may be so shaped as 
to throw a stumbling block in the way of reason's coming 
to this conclusion ; and reason, when assiduously cultivated, 
has strangely reached the Atheistic as the just conclusion 
from the facts. And I confess that, left to reason alone, I 
doubt whether the argument in favor of a first cause to 
which to attribute the evidences of design around me would 
be sufiicient to overcome the objections that this first cause, 
sslf-existent, and with no preexistent cause, so infinitely 
superior to the work of His hands, only increases the logical 
difficulty which the argument is framed to avoid. 

Thus reason, claimed as the source of the belief in God, 
may turn traitor, and lead us to the creed of no God ! Yet it 
never has. Why? Because a power above reason, human 
conscience, throws itself across man's path, and turns him 
from the road to destructive error and untruth. It meets 
the traitor reason on the soul's threshold, and drives back 



104 THE world's dilemma. 

the destroyer of its peace, and closes and bars its door 
against comfortless, rayless, hopeless Atheism. 

JSTow, while this fact is conclusive against the idea that 
reason is the source of human belief in God's existence, it 
is likewise, I think, strongly suggestive that its source is 
revelation. For, while the conscience is incapable of origi- 
nating ideas in its primal condition, it is capable of receiving 
truth only ; and, like the strung harp, mute when untouched, 
it awakes to melody when its chords are swept by the fingers 
of its master, or murmurs its song under the inspiring 
breath of heaven. 

Thus it is that this truth, once revealed, is so strongly 
retained by the human race. As each generation received 
it, this treasure-keeper of the soul, conscience would secure 
it from the spoiler. To recall the figure already used, an 
invisible power first strung the harp of conscience, while 
the primal revelation breathes upon the soul and attunes its 
response to harmony with its God. 

Whether the testimony to His perfect benevolence be as 
universal as that of His being it were needless to inquire, 
though the attribute is generally attached to Him, in a pure 
or polluted form, in every theistic system. The inductive 
method will easily satisfy us upon that point. 

The senses of men are fitted to be avenues of exquisite 
pleasure; and though, in consequence of sin in the world, 
they are avenues to pain, yet it is evident this is not the 
design in their original constitution, but is a condition 
superinduced upon it. But, even with these evils, the senses 
convey vastly more pleasure than pain, and are so con- 
structed in many instances as to refuse the latter and only 
receive the former. As a test of the first proposition, that 
they convey more pleasure than pain, wher§ is the man who 
would surrender either? Where the man who would close 
his eye forever upon the beauties around him, to shut out 
objects ofiensive to it? Who would stop the ear forever to 
sweet harmony to avoid the crash of discordant sounds? 
Who would yield the delights of perfumed air to shut out 



THE woeld's dilemma. 105 

noisome odors? Who would lose a limb, though racked 
with pain and wasting by disease, where hope even faintly 
promised its restoration? 

As to the moral and mental constitution, the argument is 
the same. Who would give up energy of intellect for the 
feebleness of idiocy, to avoid the fatigue resulting from the 
first, or the feverish excitement of high-strung faculties? 
Who would steel himself to heartless indifference to pre- 
vent the play of sensibilities, the perennial source of so 
many joys ? For even where grief and sorrow take the 
places of delight and pleasure, remembrance erases all the 
past which was unpleasant, and retains upon her burnished 
tablet only its brightest pictures ; and it is beautifully true 
that the gushing waters of grief on many a grassy mound 
serve but to invigorate and freshen the sweet flowers planted 
there by the hand of memory. 

Could a constitution, so susceptible of pleasure, so oppo- 
site to and exclusive of pain, have come from a God whose 
benevolence was not as infinite as his power? 

The views already presented must suffice upon this point, 
but lead us by necessary induction to the connection of the 
tbeistic idea with religion. For it is not of itself religion. 
It is the objective truth. Religion the subjective relation of 
that truth to man. Eeligion is the system of responsible 
obligation of man to God. All that follows will serve to 
confirm us in the belief in the fact of revelation established 
by these views already adduced. 

'Now, as just indicated, the idea of God is most felt by 
man's conscience, and, I venture to say, that were it not for 
its felt power there, it would die out in the world. But 
wherever it exists there is this further phenomenon con- 
nected inseparably with it. The God whose existence 
is conceived, claims through the conscience, obedience to law ; 
inspires hope, as the condition of yielding it, and dread, as 
the condition of refusal. Search the world over, and this 
fact, as universal as the belief of the existence of a God, 
exerts a more powerful influence upon the race than all 



106 THE world's dilemma. 

other facts, and possesses a hold upon man which he can 
never break. It became his companion in the dawn of his 
history, has so continued for sixty centuries, and is now, as 
ever, universal and powerful. It has survived all revolutions 
in government, all mutations of destiny, all systems of 
philosophy, everything but his own soul, the Bible and his 
Maker. Universal consciousness proves human respo7isi- 
hility to God ! 

Let me ask in passing, who told him he was responsible 
to his God ? Who told the Hottentot, the Greenlander, the 
Jew, the Gentile ? Who told all the members of all the 
races of all the world ? Reason ! Its universality most 
powerfully suggests that it was the voice of God, speaking 
to the fathers of the race ! "Can it be indeed true that mere 
abstract reason can create such a dread sense of responsi- 
bility ? 

But whether upon this point we conclude that this sense 
is the result of reason or of a primeval revelation, is a 
matter of indifference to the argument — since the sense of 
actual responsibility can in no way be accounted for, except 
upon the ground of its actual existence. For even if not 
revealed, why should the Creator (whose existence, whether 
known through revelation or by reason, has been estab- 
lished or conceded,) so constitute the human mind, as to 
lead it to a conclusion which produces a profound impression 
on the human conscience, the first of which is fallacy, and 
the last is chimera. Is it not monstrous to suppose, that he 
should give us faculties which must delude us, and not 
enlighten, and do so unnecessarily. For if not subjects of 
law, why should we be led to believe that we are. E"or is 
it any answer to say, that the idea is permitted in order to 
operate as a restraint; for while such a result equally 
follows, if the idea were founded in fact, it does not, as 
this does, involve the slander on the Omnipotent Omnis- 
cience, that to accomplish his designs, z7 became necessary for 
him to perpetuate a fraud, or be privy to a falsehood. 

Thus the universality of the religious sense is conclusive 



THE woeld's dilemma. 107 

to my mind, if a God there be, whether it springs from 
reason or is derived through revelation, that man is respon- 
sible to his Creator. In fact, the existence of conscience is 
a phenomenon otherwise wholly inexplicable. The gift of 
such a faculty involves an obligation to use it; and where 
there is obligation, there must of necessity be responsibility. 

This conclusion of man's responsibility is not successfully 
met by any argument which leads to fatalism in any of its 
many forms. It will not avail to say there can be no respon- 
sibility, because there can be no real free action on the part 
of a creature, whose nature, such as it is, is given by the 
Creator. That may be theory, but what is fact f Whether 
under the name of predestined fate, or necessitarianism, 
it is equally insufficient to refute the conclusion to which 
we have come. Because : 

1st. In our inductive method, theory and conjecture 
must be excluded, since in our ignorance of the Divine 
Counsel (and if we reason with one who denies all revela- 
tion, in our total ignorance), we cannot assume, as facts, 
premises, which for aught we know, may be false. 

2nd. But our inductive method must take the facts before 
us to guide our reasoning, and can take nothing else. Our 
gallows and our prisons are standing witnesses to responsi- 
bility under human systems, and the fate of their victims 
teaches human temporal responsibility under the divine 
system, thus showing the fact that man is responsible, to 
refute the theory that he is not. The degree and term of 
his responsibility is the only question left open. If he 
loses life and liberty for crime against human law, then as 
human law is a part of the divine system, man's responsi- 
bility under divine law is proved to be a fact against all 
theory upon the subject. 

I submit to any one who rejects Christianity, because it 
teaches human responsibility, involving, as he thinks, injus- 
tice on the part of God, how can he consistently avoid 
plunging into Atheism when any other system of theism he 
may conceive of, involves the same obnoxious doctrine? 



108 THE woeld's dilemma. 

But mark the result ! If a God there be, and man is 
responsible to him, what question nextf How responsible f 
For what ? Under what law f Leave these questions unan- 
swered, and what is man f On a wide sea with sails spread, 
without helm, or chart, or anchorage — his reason baffled — 
his conscience tortured — driven by the rough winds of 
heaven — the creature of God, and yet without hope — 
without God in the world ! Left so by his benevolent 
Creator, whose only gifts to his creature are a reason to 
raise doubts, a judgment without a decision, a conscience 
startled with dread of horrors, which, if real, he cannot 
avoid, and which, if unreal, constitute a fraud by the 
Almighty upon the poor creature of His Omnipotence. 

J^ow, let any rational man, with no prejudice for infidel- 
ity, no prepossessions for the Bible, attempt to answer these 
terrible questions. Let him stand at any point in the 
world's history, outside of Palestine, and shutting out the 
wide spreading light of the Christian system, give an answer 
which shall clear away the doubts that becloud reason, and 
relieve the agonies of a self-torturing conscience. If he be 
a skeptic, let him tell me the faith upon which he reposes 
to dispel doubts and quiet fears. He cannot. Peace, as a 
word, has no place in the vocabulary, as it has none, as a 
fact, in the troubled heart of Atheism or Infidelity. 

"Will any such man, as I have mentioned, take these 
two classes of facts — God the Creator, man the responsible 
creature — and, therefore, under law — man in darkness, 
seeking light— man in a state of unrest, pining for rest, 
stability, assurance; and then tell me whether he thinks it 
conceivable, that for sixty centuries no light from God lias 
poured a single ray into the dark cell of man's earthly 
dungeon. I will not persuade a favorable answer by asking 
if he does not think it probable there may have been such light, 
but I demand, if he thinks it possible there has been 
NONE. If he does, let him frame a theory which reason 
will take, as rationally consistent with the two facts already 
established. It cannot be done. 



THE woeld's dilemma. 109 

If then, all nature cries aloud there is a God, if all 
humanity with united voice confesses its responsibility to 
Him — the same nature, the same humanity, by its reason, 
its conscience, its yearning search for truth, proclaims that 
He, who made us responsible, must have revealed, some- 
where and somehow, the law and condition of our subjec- 
tion to His will. 

One other thought in this connection. Reason and con- 
science almost as universally as in respect to either of the 
other two facts already noticed, point to a hereafter. 
Whether resting upon these supports, it be conjecture, 
probability, or certainty, I have not time to enquire fully ; 
but content myself with taking it in either light the reader 
may desire. Certain it is, that it has passed beyond the 
bounds of mere conjecture, and may reasonably be taken 
to be a probability. 

If, then, to the ideas of God and human responsibility, 
be added that of immortality, an immense enchantment of 
interest is involved in the enquiry as to the place and the 
mode of Divine revelation ; and a higher and stronger reason 
is presented why there should be such to guide this immortal 
being in the pathway of his fearful responsibility. 

We have thus by a simple, but, I think, fair and inevi- 
table induction, reached the conclusion that a revelation 
from God to man is not only reasonably possible, and 
rationally probable, but is in a very high degree probable, 
or morally certain. 

To be told there is a heaven of peace and rest from doubts 
and fears for the world-tost humanity, is indeed to open the 
windows of the darkened soul to receive the pure light and 
air of heaven. To such a mind, in such a search, I would 
say — " Ask and ye shall receive, seek and ye shall find, 
knock and it shall be opened unto you." 

We approach the enquiry. Where is God's revelation to 
man? with the strongest moral probability, that our enquiry 
will meet an answer, our anxious doubts yield to assurance, 
and our unrest find repose. 



110 THE world's dilemma. 

A primary question would be — Are there any evidences 
in the world, of claims to divine revelation ? If there w^ere 
none, we wquld be driven to retrace the steps of our induc- 
tion, to see where the fallacy in our progress was, which had 
resulted in a conclusion that there is a revelation somewhere 
in the world, when the fact confronts us that we meet with 
no claim of revelation nor evidence of such in sixty centu- 
ries of the world's history. But we are not called to retrace 
our steps, for on every hand we meet claims to revelation 
from God, supported by various evidences. The existence 
of such is confirmatory of the conclusion already reached ; 
and like the proof of prophetic vision by its after realiza- 
tion, verifies the reasoning previously adopted. 

Amid the various claims to divine revelation, which is 
the best ? Because if there be in the world such a revela- 
tion, to ascertain the best authenticated, is to determine the 
true one; and if with the world's chart spread before us, 
one is presented with decided marks of divinity about it 
which others do not possess or even claim, he must fix upon 
it as the real oflTspring of the inspiration of God. 

If the question comes up in this shape, I submit to an 
audience of citizens of a portion of Christendom, whether 
they can hesitate to say, that Christianity presents itself 
with more of the marks of divine origin than any religious 
or philosophical system the world has ever seen. And, if 
so (a point I take as conceded, for I cannot stop to reason 
it), here is your dilemma, either Christianity is from God, or 
God has given no revelation at all. And as the latter branch 
of the alternative has been shown to be at least in a very 
high degree improbable, so it is in like degree improbable 
that Christianity should not be true. Nay, more — all the 
universal voice of nature, of humanity — through reason and 
conscience — the character of the Omnipotent for love and 
consideration for his blinded creature, his struggle for light 
amid darkness, for rest in unrest — these united powers of 
moral evidence which forced us along the pathway of our 
induction, to the conclusion that there is divine revelation 



THE world's dilemma. Ill 

somewhere, combine with all their powers in like manner, 
to shield with the panoply of moral certainty the truth of 
that wondrous Book, which to the soul of man, is light in 
his darkness, the haven of his rest, the ark of his peace, the 
anchor of his hope, and his assurance of heaven. 

]^ow, this persuasion in its favor, as you perceive, is 
independent of every tittle of evidence which sustains it, 
except its conceded superiority to other systems. 

Leaving this important view, important because of the 
dilemma it presents to the rational mind of every civilized 
man, what form, I may enquire, would divine revelation 
assume, and what marks would it possess ? 

1st. Its form. If without knowledge upon the subject, 
we would conjecture one of two modes of revelation. 
Either a revelation of truth from moment to moment to 
each man in every age, or a revelation originally given to 
some, and perpetuated in some stable form through suc- 
ceeding generations. 

The momentary and personal revelation to all cannot be 
supposed; because universal experience denies it, and in 
reasoning /rom facts he cannot reason against them. 

The other mode and form would, therefore, be most 
rational. We would, therefore, expect to find a revelation 
in the traditional form, and to the leaders of the race, in 
the early stages of human history, and assuming the perma- 
nent and transmissible form, as soon as human art devised 
the nf^ans for so doing. And further, if our views be correct 
that there was a revelation in the early stages of man's 
history, we would expect to find in the earliest modes by 
which ideas are perpetuated from generation to generation, 
traces of this revelation. 

Kow, as writing in the former ages was the means which 
human art adopted to hand down the thoughts of the past 
to succeeding ages, we should expect to find among the 
earliest writings in the world the mandates of God's will 
revealed to man. So far, therefore, from considering (as a 
certain class of religious luminaries hold) a Book revelation 



112 THE world's dilemma. 

to he impossible, it would be the very form which we would 
expect revelation to assume. The assumption, in fact, that 
a book revelation is impossible, results in this absurdity, if 
true : that, what is possible with man is impossible with God. 
Let me now collate the facts under this head : 

1. Only two sets of writings claim to be from God — the 
Bible and the Koran. This would give to them the pre- 
ference, under this view, over all others. I do not notice 
those which have appeared within a century, the Sweden- 
borgian and Mormon. When the frosts of age shall gather 
about them, their claims may command the respect of an 
elaborate criticism. 

2. The Koran is dated forty-five centuries after man's 
creation, and is, compared with the Bible, a modern book — 
is an imitation of the book revelation of the Christian, and 
admits its title, but claims to be an appendix to it. This is 
a fortiori, true of systems of a more modern origin. 

3. The oldest books are those of Moses. . They contain 
the history of primal revelations made before the books 
were written, and transmit the perpetual divine law, in a 
written form, for thirty-five centuries. The first pen 
invented by the art of man, was used by his hand at the 
inspiration of his God. 

4. One further remarkable fact, showing the consistency 
of Bible history. Before the permanent form of reve- 
lation was adopted, personal revelation, as in the case of 
the patriarchs, was constant, and personal communion with 
God daily. But when the light assumed its steady flame, 
after the revelations of Sinai, personal communications 
were less frequent, and when written revelation ceased, 
because no more was necessary, the personal revelation 
ceased entirely, also; thus showing the undesigned consis- 
tency between canonical history and the revelation with 
which it is associated. 

2nd. But what marks of divinity would attend revelation ? 
It requires but little logical arrangement to conclude that 
God cannot speak to man without a miracle. Nor would it 



THE WOELD's dilemma. 113 

be surprising, that to authenticate His revelation to them to 
whom it is made, He should manifest himself in wonder 
working power. How should otherwise it be known to the 
person receiving the revelation, that it was really such, and 
not a mere phantasy ? And how should others credit his 
words as a divine revelation, unless they had upon them 
enstamped the broad seal of Omnipotence? Hence, if 
it is not improbable that God should make a revelation, 
neither is it improbable that he should perform a miracle to 
attest it, unless it be impossible for Him to do so ; and why 
should it be thought a thing impossible that He should raise 
the dead ? 

So far, therefore, from being surprised that a claim to 
revelation is based upon evidence of miracles, we should 
rather treat the claim as presumptuous folly, if it demanded 
our credence unsiistained by this evidence of its divinity. 

And further, being persuaded that there is somewhere a 
revelation, in our search for it, we should expect to see it 
attended by these displays of divine power, as the attestation 
of its divine origin. 

But Mr. Hume contends there is an infinite improbability 
against all evidence for a miracle. I do not propose to go 
over the argument against this absurd sophism. But if it 
be true, then there is an infinite improbability against that 
which I have shown, it is highly probable we shall see evi- 
dences of it in our search for revelation ; or, in other words, 
it is infinitely improbable or impossible to prove what is highly 
probable; which is absurd. 

So far from this being true, the presumptions that mira- 
cles were performed as sanctions to revelations, and that a 
revelation has been made, create a probability in favor of 
the existence of miracles, and leave the proof for them 
upon the rational principles applicable to all evidence. In 
truth, as the strongest probability exists that there is a reve- 
lation somewhere, and that wherever it is, it is sustained by 
miracles, the question of the existence of miracles is no 
longer open, but determined; and the only one remaining 



114 THE WOKLD's dilemma. 

is, as to the identification of certain facts in human history, 
as the miracles of whose existence we are assured by our 
former reasoning. I repeat, the question of miracles is 
no longer one of existence, but merely of identification. 
The evidence adduced in favor of them must be such as 
will remove two difficulties only. 

1. As there is only probability, though in a high degree 
in their favor, as existences, the evidence must suffice to 
remove the partition veil of doubt, which separates moral 
probability from moral certainty. 

2. It must be sufficient, upon ordinary principles of evi- 
dence, to assure us of their identity with the wonders we 
search for. 

I^ow it is not my province to detail, but to generalize 
evidence. Hence I gather under the following heads the 
logical induction by which the Christian miracles are estab- 
lished. 

I. As already shown, humanity demands miracles as 
proofs of revelation. " Show us a sign from heaven, and 
we will believe," is its universal voice. 

ITo system has met the demand but one. Mahomet alone 
reached the point of book revelation — the appeal of the 
permanent record to the judgment of men in all generations. 
From that all others shrank. But he could only answer 
the demand for miracles by pointing to the Koran as the 
greatest, and by the assurance that unbelief after evidence 
of other miracles, would prove the utter temporal and 
eternal ruin of those who required them. 

What all others avoid or refuse-, Christianity boldly, 
earnestly, meets. Faith in her creed, consists in the heart 
belief that God hath raised its author and finisher from the 
dead. The man that receives her doctrine, must credit the 
resurrection of Christ! Upon this, the greatest of all mira- 
cles, the seal of the truth, and the greatest, and the saving 
truth itself, she plants her standard, around which her fol- 
lowers must gather, must fight, and will conquer ! 

jSTow, when it is remembered that all the probability of 



THE WOKLD's dilemma. 115 

revelation equally applies to miracles as its sustainiug evi- 
dence, and that only one system, which claims to be a reve- 
lation, satisfies this probability, by resting its claim upon 
miracles, the conclusion is irresistible, which makes a high 
degree of probability attach to the Christian claim, and a 
like degree of improbability to every other. In truth, as a 
question of mere identification, it is virtually closed against all, 
BUT one; and if there be a revelation, and miracles to 
sustain it, it must be that one which alone adduces them as 
evidence and supports them by proof — so that the caviller is 
reduced to this dilemma : Either Christianity is from God, 
or there are no miracles to prove the revelation; or, in 
equivalent terms, no revelation at all. Jind as the latter 
branches of the alternative have been shown to be highly 
improbable, it is also highly improbable that Christianity 
is untrue. 

II. What is the evidence ? 

1st. We have the written testimony of six eye-witnesses 
of the central miracle of Christian evidence, the central 
article of the Christian creed ; and the written testimony 
of two others, cotemporary with these (who may have been, 
and probably were ej^e-witnesses,) who speak with a calm 
assurance of the perfect truth of all they state. These 
writings are twenty-five in number, scattered over a period 
of sixty years after the death of the founder of the system, 
and in difierent parts of the world — indited by the free and 
the chainbound captive of religious intolerance. 

2nd. We have the history of an eye-witness that the same 
truth was proclaimed by the twelve in sight of the scenes 
of the crucifixion, resurrection and ascension; that it was 
uttered in the hearing of the Sanhedrim, the persecuting 
organism of Judaic opposition ; that the son of a Pharisee, 
the converted subject of a miracle, preached it throughout 
Asia Minor, to the voluptuous Corinthian and the debased 
Cretan ; that amid the philosophic and classic shades of 
Athens, even in the midst of Mars Hill, the dumb, but 
matchless models of idolatrous art, heard the voice, which, 



116 THE WOELD's dilemma. 

makiDg known the great Unknown, announced the coming 
day when a risen Saviour should become the arbiter of all 
things ; that to the trembling Felix, the facile and impres- 
sible Agrippa, to the household of the Csesars, and to the 
citizens of the world's mistress, the bold pupil of Gamaliel 
spoke that which he knew, and testified that he had seen, 
without fear, though the chains of tyranny clanked upon 
his upraised arm. Nay, more — he sent abroad the truth that 
five hundred witnesses, the most part then living, remained 
attestants of the central fact; a statement he would scarcely 
have made, had it not been so, when contradiction would 
have proved his ruin. 

In this way we father the unwritten, but boldly uttered 
consenting testimony of " The Twelve," and of hundreds 
of others to confirm the written evidence. 

These are the witnesses. 

III. Are they to be believed ? 

It is improbable . that so many should concur in a lie. Con- 
currence between two witnesses is sufficient in the most 
strictly guarded human trials— but no cause has in human 
courts ever been lost where a hundred witnesses concur in 
a statement of evidence; unless it be disproved; oris unre- 
liable in its nature, from interest or delusion, or from its 
manner; or is incredible in its statements; or unless the 
whole matter is unreal, a fabricated thing, by others than 
the witnesses, to whom it is attributed. 

As to the first The evidence adduced is affirmative. No 
witness contradicts it. Ko witness declared that he saw what 
the affirmers say was the risen Christ, and that it was not the 
crucified one. The affirmative, sustained by hundreds, is not 
contradicted by one. 

Second. Are the witnesses unreliable by reason of interest 
or delusion, or from their manner ? 

What interest f If any man will show me what worldly 
hope any Christian could base upon proclaiming the liCy 
that his dead leader was risen, I will be indebted for a 
novelty which I have hitherto been denied. Point me to 



THE WORLD S DILEMMA. 117 

one man, who claimed to be an eye-witness to the falsehood, 
who ever won anything, but the glory that he was counted 
worthy of suffering for his name. The chain, the stake, 
the dungeon and the cross, these were the tempting rewards 
which seduced these early witnesses, through the power of 
self-interest, to perish for a lie. 

But delusion ? Delusion exists where a man is the subject 
of an idea which has no existence in reality. Where the 
matter is one of the sense (as in the case under discussion) 
a man may often delusively believe he sees, or hears, or 
otherwise sensibly perceives an object which has no exist- 
ence. But mark the test, ^o two men ever at the same 
time were the subjects of the same delusion from the same 
sense. The concurrence of two sets of eyes, or two sets of 
ears, in testimony to the same object, is sufficient to attest 
it as a veritable object, and to disprove it as a subject of 
sensual delusion. 

But how vastly is the proof strengthened, when twelve 
men testify that they really saw an object of a particular 
character at the same time, and when this occurred several 
times? Is not delusion in such case excluded as an hypo- 
thesis ? 

Go read the story as given by John, and Luke, and Mark, 
and Matthew, and Peter, and James ! One whom for three 
years they had known — the tones of whose voice could 
never fail to thrill upon their hearts — the lineaments of 
whose face death could not steal away from memory — 
whose hands and side were marked, when and where and 
how, they could never forget — presents himself to their 
doubting faculties; they see, hear, touch, handle, and concur 
in the testimony : " He who was dead is alive again !" " The 
Lord is risen indeed !" Was it, could it be, delusion ? It 
may be true, but not from delusion. 

But their manner ! There they stand, and have stood, in 
the world's witness box, for eighteen centuries, testifying to 
this monstrous falsehood, as you say! Cross-examined by 
cavillers, infidels, atheists, they still stand there unscathed 



118 THE world's dilemma. 

and unharmed, as the Jewish youths who in Babylon's fur- 
nace walked, because with them stood one like unto the 
Son of God. 

With every variety of temper, the ardent Peter, the 
loving John, the sturdy Jude, the shrewd, common-sense 
and caustic James, the publican Matthew, the concisely 
simple Mark, the historic Luke, the bold, learned, philoso- 
phic, heroic Paul — all less struck with wonder at the 
miracles than with awe and admiration of the character of 
their Divine leader ; every work of wondrous power, rather 
mentioned as illustrative of moral truth than to furnish food 
to the lovers of the marvellous; every line telling its story 
of that glorious original, from whose presence, felt and seen, 
they drew the historic portraits, which will be immortal ; 
these witnesses, boldly, not evasively — firmly, though 
meekly, stand forth in that genuine truth-telling simplicity, 
which challenges the credence of unbelief itself, and forces 
scepticism to yield to faith. 

Such witnesses must be believed, because testifying against 
their interest, free from delusion, with sense, candor and 
sincerity, and in a manner which error cannot rival nor 
falsehood imitate. 

3d. But it may be disbelieved, because their statements 
are incredible ! 

I answer, nothing competent for power to perform is im- 
possible with God. I^othing which is not impossible for 
God to perform can be incredible. And if, as we have 
shown, a sufficient motive to the putting forth of Divine 
power exists, it cannot be incredible, because not impossible, 
that he should even raise the dead. 

4th. But perhaps these are forged testimonies. 

The evidence for their authenticity is full and conclusive. 
I dare not go into it at all. One thing only I may say : 

A critic could draw the characters of the writers of these 
books from the writings themselves. They were written 
by different persons, obviously. They bear marks of want 
of combination, because differences are admitted where their 



THE WOELD's dilemma. 119 

explanation is hidden; resemblances are simple, unaffected 
and veritable, and coincidences are evolved by critical 
research, which artlessly and undesignedly are uttered by 
different writers. 

The theory of fabrication will not hold good. Mebuhr, 
the great historic critic, when Roman legends fell before 
the assaults of his acute analysis, admits that the 'Sew Tes- 
tament is a Gibraltar, and its simple histories are proof 
against the engines of his powerful criticism. 

But another class of miracles are detailed in scattered 
profusion through these wonderful books, whose perform- 
ance is perfected in history. 

The prophecies of the Bible are perpetual miracles, attest- 
ing its divinity. They are sentries stationed upon the outer 
walls of Christianity, challenging history and demanding 
its passports. Prophecy, as time unrolls the records of Des- 
tiny, points to its passing epochs and claims them for her 
own. 

• It would lead me farther than necessary to make any 
observations upon this head. The concurrent power of the 
testimony of prophecy, as to ancient times and modern 
events, has been fully expounded by numerous writers, and 
no candid mind can refuse his wondering assent to the 
singular coincidences^ as you may term them, developed by 
such expositions ; but which you will see to be the voice of 
the buried past, speaking from the page of divine history, 
and summoning to life and action the beings and events in 
succeeding ages, which man could never have known, but 
which God alone could descry from the beginning. 

Miracle and prophecy — the power and the knowledge of 
God — imprint upon the Bible the double stamp of its divine 
author, in his two attributes of omnipotence and omni- 
science. Can you refuse such credentials to his word as 
his power and wisdom ? 

Now if the book so accredited were, in our estimation, 
unworthy, still we could not dare to refuse to it our belief; 
yet it would tend to weaken the impression of its truth, 



120 THE world's dilemma. 

derived from the views already presented. If, on the other 
hand, the hook bears evidence of its origin in its preceptive 
and illustrative teachings, how powerfully will it tend to 
confirm the conclusion to which we have been brought, by 
other evidence, that it is the word of God. 

It will not be expected, nor would it be desired by you, that 
I should search the oft-exploded mine of internal evidence 
to adduce the demonstrative proofs that upon its very front 
the Bible is a divine book. Yet still, I may shadow forth 
one or two views connected with them. 

1. Look at its permanence. 

Time is the sure test of truth. Error is short-lived in its 
specialties, though human history shows that in one form or 
another it is coeval with human existence. But that which 
of earthly things endures for ages lacks the characteristic 
of earth. Its permanence is a characteristic of His crea- 
tions "who spake and it w^as done; who commanded, and 
it stood fast." 

Truth crushed to earth, will rise again, 

The eternal years of God are hers — 
But Error, wounded, writhes in pain, 

And dies amid her worshippers. 

ISTow, regard for one moment the facts: 

Before any known system of moral truth which has been 
taught had being — before any other book was written — 
this book was in part written. Thirty-four centuries have 
rolled away. All other systems have arisen, and become 
extinct. 

" As the old burst, new emerge — lashed from the foam of ages." 

Babylon, Nineveh, Troy, Tyre, Athens, Carthage and Rome 
have lived, flourished, and died. Their philosophy and their 
science have perished. And yet upon the swelling wave of 
the world's history one hook survives, not as a wondrous 
relict for the curious antiquarian, hut as the ark of a living 
faith in the heart of millions — its vitality real, and increasing — 
its progress onward — its march peaceful, but triumphant — 
its existence in the world all essential to its well-being — and 



THE WOKLD's dilemma. 121 

its destruction, if possible, the ill omen of misery and woe. 
Its prime is not begun — its infancy not yet past. Upon its 
ancient front no marks of age appear, no chilling frosts, no 
wrinkles of decay; but its youth, renewed like the eagle's, 
is perennial, and will be eternal. 

The Bible has more students and followers to-day than it 
ever had — and will have more a year hence than now. 

If human, why so unlike every other human invention ? 
If not divine, why so like every other divine creation ? 

Its perm-anence is a mark of its divinity! 

2. The consistency of its teachings. 

, It is a series of books from Moses to Malachi, and from 
Matthew to Eevelation — running through nearly fifteen 
centuries — and yet the teachings of Abrahamic faith by 
Moses are echoed in the doctrine of Christian faith by Paul. 
The prophet whom Moses predicted God should raise up, 
to be heard by all the people, sanctioned the profound teach- 
ings of the first law-giver; came not to destroy, but to fulfil, 
and upreared a system whose essential consistency with the 
old, and entire consistency with itself, is without parallel in 
man's history. 

Where, in human annals, can be elsewhere found the 
writings of thirty authors, in prose and poetry, in* history 
and prophecy, in the joyful anthem and the waiting lamenta- 
tion, in doctrine and precept, through fifteen centuries scat- 
tered, which, when gathered together, will present such 
consistency as here, or any consistency deserving the name ? 

Its consistency is a mark of its divinity. 

3. The strange concurrence of human consciousness with 
its teachings, and with its view of human nature especially. 

When it tells of a God of love and justice, of immor- 
tality, of responsibility here, reward and retribution here- 
aftec, our reason and consciousness approve it to be true. 
But what is most strange, when it tells man of his fall, he 
feels it — when it tells him of his- entire depravity, he' feels 
it — and yet contests the latter point most zealously in its per- 
sonal application. Most men have some model of iniquity, 



122 THE wokld's dilemma. 

in whom, to their view, vices are predominant, and from 
whom virtues are excluded. All men admit human de- 
pravity, in its entireness, in some one of the race, but hate 
to admit it of themselves. At the same time, few men 
there are who have not some beau ideal of excellence, whose 
faults are concealed, and whose virtues are exaggerated. 

N^ow, look at the Bible. It is sin's biography! not in 
exceptional cases, but in the best of men — not foibles, but 
vices and sin. Weaknesses, from the publicity of which 
men shrink, are there exposed by autobiographers with 
pitiless candor. The most faithful, distrustful of his Maker 
utters falsehoods. The father of the chosen race is the 
prince of dishonest thrift. The meekness of the writer of 
the Exodus gives way to an anger for which he accords to 
himself Divine punishment. The royal harper sings with 
plaintive wail his secret faults. The wise man details his 
Tinexcused follies. The cowardly followers of the E'aza- 
rene conceal not their weakness nor their stolidity ; and the 
model apostle proclaims the deep-rooted viciousness of his 
own personal character. 

l!^ow, that which man would never tell himself, that which 
he hates to hear, and loves to dismiss from memory, the 
Bible authors tell of the race in general, and of themselves 
especially ; not censoriously or from misanthropy, but stim- 
ulated by love, to reform, elevate, and reclaim it. 

Can it be a human voice speaking to humanity? Is it 
not divinity uttering to humanity what the conscience is 
forced to confess, but what the proud heart would ever 
conceal ? 

4. Its morality and its great example. 

The ethics of the gospel have been confronted with but 
one plausible criticism : That they are too sublimated to be 
attainable, too pure to be practical. Whether you read the 
sermon on the Mount, or the Pauline essay upon that broad 
Christian charity, which,. by including so much more than 
the highest courtesy of the most advanced civilization, 
dwarfs and disparages it; or, gather from the maxims of 



THE woeld's dilemma. 123 

that wide and unselfish philanthropy, which loves the 
unloving, heaps blessings upon the cursing, offers friendship 
to an enemy, forgives the unforgiving, and by a compre- 
hensive rule, limits beneficence to others, only by the need of 
him who bestows it ; or, descending from the prime source 
of truth to the intermediate fountains of apostolic injunc- 
tions, receive from the brave and inflexible Paul, or 
the vehement, but subdued Cephas, or the practical and 
uncompromising James, or the loving and tender John, or 
the intrepid Jude, lessons in manners, habits, thoughts, sen- 
timents, the affairs of life in duty to God and to man, you 
will find a body of moral truths, before whose meridian 
sunlight all others fade and shrink into obscurity ! 

But when we pass from the abstract doctrine to the 
examples which these books present us, we are lost in wonder 
and amazement. I lay out of view the graphic sketches of 
the apostolic martyrs for truth ; each of which, on any 
other canvass, would be a study for the philanthropist 
and sage. 

Look at the Son of Mary ! I dare not attempt to speak 
one word of criticism upon such a portrait of such an 
original. His life, alone, furnished the perfect example of 
that code of morals of which he was the author. The per- 
fection it enjoined. He practiced. The sublimity of its 
teachings was but the reflex of Him, who in his humanity 
was the son of Mary, but in his divinity was as truly the 
Son of God. 

Had such a code, had such a model of moral perfection 
a human origin ? Could human thought have wrought out 
the one, or human imagination have conceived the other ? 

5. IsTow, for one moment, look at its origin and destiny ! 

Its foundation was laid in the earliest ages of the world 
by the leader of an enslaved people, in their exodus from 
the land of their bondage into the land of promise. 

A code of morals whose purity has stood the test of 
thirty-four centuries, was established by a people who, but 
for their religion, would have left too brief a record upon 



124 THE world's dilemma. 

the page of history to be remembered by the student of 
antiquity. Its impression upon the human race has not 
been made by conquest, diplomacy, science, or art. The 
Jewish nationality was too limited to have performed any 
considerable part in the struggles for supremacy among 
ancient nations; and was indeed destroyed by the power of 
.Babylon, upon whose willows the weeping tribes of Judea 
hung their silent harps, refusing to yield their native melody 
in the land of the enemy of Jehovah. 

And when that monstrous power, which swept over the 
world before and since the beginning of our Christian era, 
subdued the Jewish nation ; blotted out its place upon the 
earth's surface; ploughed the Hill of Zion, and cast down 
the stones of the temple of God — when the remnant, scat- 
tered through every land, refuse to be destroyed, and retain 
the indelible mark of the children of Abraham among all 
races and tribes of men — the ark of the ancient Jewish 
faith still remains, and here and everywhere in Christendom 
are still revered the two tables of stone, which Moses brought 
down from the awful heights of Sinai. 

And at the period when the sceptre of political power 
departed from Judea, did the Shiloh come ! And who 
was he ? 

In the hill country of Judea, there appeared, eighteen 
centuries ago, a young man, a carpenter's son, whose sublime 
teachings, whose noble excellence, whose supposed miracu- 
lous power exerted, in the cause of an universal philan- 
thropy, and attested by his followers, excited the envj of a 
jealous priesthood, and aroused the vigilance of the Roman 
government. Three years of incessant toil, an'd solemn, 
never wearying effort, closed his career upon earth. He, 
who was cradled in the manger of Bethlehem, died upon 
the cross of Calvary, and laid in the grave of him of Ari- 
mathea. 

This was the Jewish Messiah — the world^s Christ! 

A few, a very few followers during his life, fled from him 
in death; but rallying around his tomb, broken by his 



THE world's dilemma. 125 

resurrection, and standing on the brow of Olivet, hallowed 
by the recent pressure of his now heavenward-ascending 
form, Christianity gained its life from the death of its 
founder, and soon planted the standard of its power on the 
throne of the Caesars. 

And what is the destiny of Christianity? 

It is the light of the world — the parent of civilization. 
Blot out that light and all is darkness and misery. Wherever 
it goes, darkness flees away. Barbarism and human debase- 
ment reign where it is not. They are banished from its 
presence. The banner of the true and simple Bible Chris- 
tianity, does not float over any people who are not compar- 
atively free, elevated, civilized and happy. 

It has left the seat of its birth — has spread its benign 
influence over Europe and America — has planted its seed 
in Asia and Africa, and gathers its rich harvests in the isles 
of the sea. It fills the sails of commerce, and compels 
steam to do its bidding at the press, and on the highways of 
earth. It unbars the gates of Japan, and breaks down the 
Chinese walls of exclusion — and filling her bays with the 
cast-away idols of Paganism, is teaching the land of Sinim 
the power of eternal truth. It opens its refreshing streams 
in the deserts of Africa, and casts its protecting shadow in 
the weary land of the Arab. It melts with its tender voice 
the frozen hearts of Greenland, and rears its never-fading 
flowers in the wilderness home of the American Indian. 
Its voice is heard ringing through the earth, wafted on every 
brfeeze, and thrilling every magnetic wire, to all its inhabi- 
tants, in all their labors, in all their enterprises ; whether 
on the land or upon the sea, from ocean to ocean, from pole 
to pole, 

" Prepare ye the way of the Lord !" 

Every valley shall be filled, and every hill and mountain 
shall be brought low — and the crooked shall be made 
straight, and the rough ways shall be made smooth — and 

ALL FLESH SHALL SEE THE SALVATION OF GOD ! 



126 THE wokld's dilemma. 

Can any man be a skeptic longer, who looks at this 
humble beginning, and these wondrous results? who sees 
the world marking its time by its distance from the son of 
Joseph, and hasting to bend its knee at the mention of His 
name ? Can you or I refrain from crying out, " Truly this 
is the Son of God ?" 

I shall not refer to the experimental evidence which each 
man who has embraced Christianity has tested, and every 
man who has not, may test for himself. If any man will 
do His will, he shall know of the doctrine, whether it be of 
God. 

And now look at the corollary from this argument : 

You will remember that it is based upon the postulate, 
sanctioned by reason and the universal opioion of men, of 
the existence of a God; upon the fact of human responsi- 
bility under law; and that the conclusion, deduced from 
that postulate and that fact is, that there is somewhere a 
divine revelation, and I have then, from the evidences 
referred to, attained the final conclusion, to my mind an 
irresistible one, that Christianity is that divine system 
revealed to us by our Creator. 

The error in my argument, if any, must be in the postu- 
late, or the conclusion from it; the asswnption of theism, or 
the conclusion of revelation. There must either be no God, 
or revelation — and that revelation, the Bible. 

How, then, stands the issue — the religious issue of the 
world ? It presents the inevitable alternative: Jehovah or 
the *'No God," Christianity or Atheism. 

And who can fail in the choice so presented by this issue 
to enroll himself among the followers of the Cross? Who 
would leave the light and peace of that religion, which has 
advanced, and is still advancing our race ; which makes free 
society possible; which, shielding virtue, stays the arm of 
vice; which sanctifies every relation in life, with the solemn 
sense of religious obligation ; which prescribes peace as 
the rule, and denounces war as the bane of humanity ; 
which would fill the world with charity and love, and banish 



THE woeld's dilemma. 127 

from it unkindness and hate; wWch lifts man to higher 
aspirations, and to nobler hopes than earth can furnish ; 
which assuages the floods of grief, staunches the wounds of 
sorrow, and pours in the oil of a serene and even sublime 
joy — spanning the weeping firmament of a beclouded home, 
with the heaven-coloured bow of promise? Oh, who would 
quit the calm sunshine of that hope, in which, when gazing 
on the tomb, hiding from our sight the crumbling objects 
of our buried love, we delight to lift our tearful eyes in 
humble trust, that there is a better world beyond — a new 
heaven and a new earth, where death shall no more be, and 
where " God shall wipe away all tears from off all our 
faces ?" 

Who would give up all this — and for what ? For that 
faith which believes nothing ? For that heart which adores 
nothing ? For that hope which expects nothing ? For that 
life which lives for nothing ? For that death which is eter- 
nal ? For that grave, whose portals never open, sealed by 
annihilation ? For that joy, which is cheerless and fitful? 
For that grief, which is hopeless, comfortless, despair ? 

Young men, I invoke your decision ! If the Lord be 
God, serve him ; but if Baal, then serve him! Jehovah or 
the '* If o God !" The cheering radiance of Christianity, 
shining brighter and brighter to its perfect day, or the 
dreary gloom of atheism, in its starless, rayless midnight! 

Young men of America ! Let me pray you to enlist 
under the banner of the Cross. Remember your Creator in 
the days of your youthful prime. " Without faith it is 
impossible to please Him ; for he that cometh to God must 
believe that HE IS, and that He is a reivarder of all who 
diligently seek Him" in His own appointed way. " Christ 
is the end of the law for righteousness to every one that 
believeth." "He that believeth and is baptized, shall be 
saved ; but he that believeth not, shall be damned." 



128 THE FALL OF MAN 



Sermon VII. 



THE FALL OF MAE" AIsTO ITS COI^SEQUElsrCES. 



And the Lord Ood commanded the man, saying, Of every tree of the garden 
thou may est freely eat ; hut of the tree of the knowledge of good and evil, thou 
shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die^ 
Gen. II. 16, 17. 

And the Lord God said unto the Serpent, Because thou hast done this, thou art 
cursed above all cattle, and above every beast of the field; und upon thy belly 
shalt thou go, and 'dust shalt thou eat all the days of thy life, <&c. 

Unto the woman He said, L will greatly multiply thy sorrow and thy concep- 
tion; in sorrow thou shalt bring forth children; and thy desire shall be to thy 
husband, and he shall rule over thee. 

And unto Adam He said, Cursed is the ground for thy sake; in 

sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall 
it bring forth to thee; and thou shalt eat the herb: in the sweat of thy face shalt 
thou eat bread, till thou return unto the ground; for out of it wast thou taken; 
for dust thou art, and unto dust shalt thou return. Gen. hi. 14—19. 

I have read these passages of Scripture for the purpose 
of calling your attention to the original aposiacy of man, and 
the consequences thence resulting to the race, 'physically, morally y 
and mentally. 

It will not be expected that I shall go into an examina- 
tion of the various opinions and theories on this subject. 
My object is to present the truth, and to leave the un- 
founded opinions and wild vagaries of others, to wither and 
die in the light of that truth. And, therefore, without fur- 
ther delay, I shall at once enter upon the discussion of the 
subject. Permit me, therefore, to remark — 



AND ITS CONSEQUENCES. 129 

I. That the law under which man was placed, was de- 
signed AS A TEST OF HIS LOYALTY TO HIS CREATOR. 

All the laws of God are moral, and yet there is a very 
important distinction between them. Among the laws of 
God are those we denominate 'positive divine laios or institu- 
tions, which depend alone for their authority upon the will 
of the Lawgiver. Of this class of laws we may mention 
the Sabbath, Circumcision, Baptism, and the Lord's Sup- 
per. The law of Eden was of this character. The law 
said : " But of the tree of the knowledge of good and evil, 
thou shalt not eat of it." Man in his primitive state en- 
joyed the largest liberty. He was good, innocent, and 
happy. But as there can be no liberty without law, the 
divine administration was simple and effective; and the one 
grand object sought, was to test man's love for his Maker. 

IL Man's apostacy and how effected. 

In the original temptation Satan evidently possessed the 
serpent, and made him the instrument oi Eve's seduction; 
and hence he is called "the old serpent, who is the devil and 
Satan." The serpent was not the devil, but the devil was 
in the serpent. Satan selected the serpent as the instru- 
ment of operating upon the mother of the race, on account 
of his qualifications for the work. "]^ow the serpent was 
more subtile than any beast of the field, which the Lord 
God had made." I do not intend to indulge in any wild 
speculations in regard to the serpent, but shall confine my- 
self to the simple statements of the inspired record. The 
serpent was clearly the highest in the scale of brute intelli- 
gence, for he was " more subtile than any beast of the field." 
In this regard he was next to man, and, it would seem, 
capable of holding intercourse with him in a higher and 
more important sense than any other animal. He is repre- 
sented as holding converse with Eve: "And he said unto 
the woman, yea, hath God said, ye shall not eat of every 
tree of the garden ?" This statement implies that he either 
had the power of speech, or the power of communicating 
9 



130 THE* FALL OF MAN 

his thoughts by signs. Whether this was a natural gift, or 
whether it was the result of satanic inspiration, does- not 
appear; but the presumption is it was a natural power, for, 
otherwise, Eve would have been alarmed at the manifesta- 
tion of this new power, and would have fled from his 
presence. But there is nothing in the narrative indicative 
of anything unusual on the part of the serpent. The 
woman replies to the serpent's interrogative in the most 
simple and artless manner, evincing no surprise or astonish- 
ment whatever. And yet it is evident that the serpent is 
preternaturally endowed, and that Satan spake through 
him to the woman. 

"The serpent said unto the woman, Ye shall not surely 
die: for God doth know that in the day ye eat thereof, then 
your eyes shall be opened, and ye shall be as gods, know- 
ing good and evil." 

This lying speech of the serpent made its impression 
upon the mind and heart of Eve, "and when the woman 
saw that the tree was good for food, and that it was plea- 
sant to the eyes, and a tree to be desired to make one wise, 
she took of the fruit thereof, and did eat, and gave also 
unto her husband with her, and he did eat." 

In this temptation we have " the lust of the flesh, the lust 
of the eyes, and the pride of life." The woman saw that the 
fruit was "good for food" — the lust of the flesh; that "it 
was pleasg,nt to the eyes" — the lust of the eyes; and "a 
tree to be desired to make one wise" — the pride of life. 
The woman was seduced — '-'deceived" but Adam ate of the 
fruit knowing the consequences which would follow the 
violation of divine law. Paul says: "And Adam was not 
deceived, but the woman being deceived, was in the trans- 
gression." 1 Tim. ii. 14. And is it true that Adam was 
not "in the transgression?" Did he not sin? It is evi- 
dent he did. How, then, are we to understand Paul? 
Clearly, that Adam was not " deceived." He was not seduced 
or deceived by the serpent, neither was he in that " trans- 
gression." The law had been violated, and sin was in the 



AND ITS CONSEQUENCES. 131 

world ^'before Adam ate of "the fruit of the tree of the 
knowledge of good and evil." The deception of Eve and 
her consequent disobedience had made a wide breach be- 
tween the first human pair, and dire consequences must 
inevitably result. What would have been the final result 
had Adam maintained his integrity, it is impossible to de- 
termine ; but doubtless it was better for them and for the 
race, that both should stand or fall together. And what- 
ever may have been the thoughts, feelings and forebodings 
of Adam, he resolved to share the fortunes of his unfortu- 
nate companion. " She gave to him, and he did eat." 

III. The divine sentence upon the serpent. 

" ^nd the Lord God said unto the serpent. Because thou 
hast done this, thou art cursed above all cattle, and above 
every beast of the field; upon thy belly shalt thou go, and 
dust shalt thou eat all the days of thy life. And I will put 
enmity between thee and the woman, and between thy 
seed and her seed; it shall bruise thy head, and thou shalt 
bruise his heel." 

This sentence is two-fold. The first part relates to the 
serpent himself, personally. He was literally and person- 
ally "ci^rsec? above," or more "than all cattle, and above 
every beast of the field; upon thy belly," said Jehovah, 
" shalt thou go, and dust shalt thou eat all the days of thy 
life." The latter part of the sentence relates to the spiritual 
seed of the serpent and the woman. There is a clear state- 
ment of perpetual hostility between the ofispring of the 
old serpent, the devil, and the seed of the woman, who is 
the Christ. 

The personal sentence pronounced upon the serpent 
involves, in my opinion, the extinction of his race. I shall 
enter into no argument as it respects the notion, that the 
serpent of Genesis is identical with the serpent-kind with 
which we are familiar. There are insuperable difficulties 
in the way of such a conclusion, and I regard all attempts 
of the kind as fanciful and absurd. 



132 THE FALL OF MAN 

The serpent was cursed, and not only cursed, but cursed 
above all cattle, and above every beast of the field. 

From this statement, we learn that all the cattle and every 
heastof the field were cursed, but that the sentence pronounced 
upon the serpent, exceeded in severity that of all cattle and 
every beast of the field. And, as a part of this curse, he 
was humbled and made to go upon his belly, and to eat 
dust all the days of his life. Degraded and cursed for his 
agency in the fall of man, he is made to drag out a mise- 
rable existence to the utter extinction of his life. And 
hence it is my conviction that God, in wrath against the 
serpent, and in mercy to the human race, struck out this 
link, this connecting link, as I think, between man and the 
inferior animal creation. This, I think, is clearly and* fully 
implied in the sentence of condemnation pronounced against 
the serpent ; and that there is not now any living represen- 
tative of the serpent that beguiled Eve, except the devil him- 
self, on the face of the earth. 

ly. The divine sentence on the woman. 

" And unto the woman he said, I will greatly multiply thy 
sorrow and thy conception; in sorrow thou shalt bring forth 
children; and thy desire shall be to thy husband, and he 
shall rule over thee." — Gen. iii. 16. 

The specific sentence pronounced upon the woman, im- 
plies a degree of subjection to the man not contemplated in 
the original creation. This I infer from the expression, 
" And he shall rule over thee." This appears to be a part 
of the sentence pronounced upon her for her disloyalty to 
her Creator. In addition to this, her sorrow and concep- 
tion are greatly multiplied. Had the woman never sinned, no 
sorrow would have attended her conception nor the birth of 
her children. The introduction of death made it necessary 
to multiply or increase her conception, so as to make the 
number of births exceed the number of deaths, and thus 
carry out the original purpose expressed in the command, 



AND ITS CONSEQUENCES. 133 

" Be fruitful, multiply, and replenish the earth, and subdue 
it." 

Whether there was any quality in the forbidden fruit 
which stimulated the animal passions, is not certain, but that 
man's physical, moral, and spiritual nature, all suffered in 
the fall, and his animal passions quickened into a higher 
life, seems to be beyond dispute. But of this hereafter. 
But the sorrowful lot of the woman was cheered by the 
glorious promise, that the seed of the woman should bruise 
the serpent's head^ while he, in all his hellish hate, would 
only succeed in bruising the heel of the woman's promised 
seed. 

V. The divine sentence pronounced on the man. 

" And unto Adam He said, Because thou hast hearkened 
unto the voice of thy wife, and hast eaten of the tree, of 
which I commanded thee, saying, Thou shalt not eat of it: 
cursed is the ground for thy sake ; in sorrow shall thou eat 
of it all the days of thy life ; thorns also, and thistles shall 
it bring forth to thee; and thou shalt eat the herb of the 
field ; in the sweat of thy face shalt thou eat bread till thou 
return unto the ground; for out of it wast thou taken : for 
dust thou art, and unto dust shalt thou return." — Gen. 
iii. 17-19. 

From this passage, we learn that the earth was cursed for 
man's sake, and that he was to eat of its fruits in sorrow 
all the days of his life ; and that, instead of eating as hith- 
erto of the delicious fruits of the garden, he should now eat 
of the herb of the field. Man is now doomed to labor, and 
by the sweat of his face to eat bread till he should return to 
the ground from whence he was taken. 

1. The curse of the earth. 

It is fair to conclude that, the curse of the earth involved 
the elements surrounding it, and that thorns and thistles 
were not the only noxious things produced. These noxious 
productions of the earth were no part of the original crea- 
tion, but supplemental to it on account of man's disobe- 



134 THE FALL OF MAIST 

dience. I do not now design to inquire to what extent the 
present condition of the surface of the earth is due to the 
flood, but it is undeniable that everywhere we behold proofs 
of the fact that, the earth has been cursed, and not only 
brings forth thorns, thistles, and other noxious things, but 
has also, in many places, become sterile, and refuses to yield 
her increase. The cultivation of the soil becomes more and 
more laborious, and in sorrow man tills the earth, and in the 
sweat of his face he eats bread until he returns to the dust 
from which he was taken. 

The earth is emphatically cursed. It is but a wreck of its 
former self. True, it bears evident marks of its primitive 
beauty ; it still has its beautiful rivers, magnificent plains, 
and lofty mountains ; and in some parts yields a rich harvest 
to the skill and industry of man. We still have delicious 
fruits and charming flowers, but, alas — 

" Death rides on every passing breeze, 
And lurks in every flower." 

The earth and the elements are in a state of unrest. 
Earthquakes and volcanoes are the harbingers of her future 
destiny. Angry oceans perpetually lash their shores. 
Fierce tempests sweep over earth and ocean, felling the 
mighty forests with more than giant power, and piling up 
the mountain billows to the clouds. The fiercely-flashing 
lightning plays across the heavens, and the earth trembles 
beneath the thunder's crashing volume. 

Here the earth opens, and whole cities are swallowed up, 
and the inhabitants go down quick into the pit. There the 
rains fall in torrents, and the floods sweep all before them. 
Yonder the earth has become brass and the heavens iron; 
the fountains have dried up; vegetation withers, and the 
beasts of the field perish of drouth. Stagnation and death 
are everywhere, breeding poisonous insects, exhaling mala- 
ria and miasma, and filling the air with disease, pestilence, 
and death. 

After man rebelled against his Maker the beasts of the 



AND ITS CONSEQUET^CES. 135 

field rebelled against him. As he had become disloyal to 
his Creator, they became disloyal to him ; and from being 
mild, docile and obedient,*now became shy and vengeful; 
and man, to a great extent, lost that ''dominion'^ which, in 
his purity, he had " over the fish of the sea, the fowl of the 
air, and every living thing that moveth upon the face of the 
earth." 

May we not conclude, with the apostle Paul: "For we 
know that the whole creation groaneth and travaileih in pain 
together until now?" The curse of sin is visible on all 
things. 

2. The first effect of sin. 

The first effect of sin on the guilty pair is expressed in 
the w^ords : '' And the eyes of them both were opened, and 
they knew that they were naked." 

It may be regarded as a speculation, but it is the convic- 
tion of many, that Adam and Eve, before they sinned, were 
clothed with light. Light is the wardrobe of heaven ! God 
dwells in light inaccessible. The Lord Jesus is clothed 
with light, and so are the holy angels and all the glorified 
spirits. When man sinned this glory departed, and hence it 
is said " the eyes of them both were opened, and they knew 
that they were naked." They were conscious that a marked 
change had passed upon them, and that the mantle of 
light, which, like a bright cloudy vesture, enveloped them, 
had passed away, leaving them abashed in each other's 
presence. It may be they knew while in a state of innocence 
that they had no artificial or material clothing ; and being 
clothed with light, they felt the need of none. And hence 
it is said of them in their sinless state : " And they were 
both naked, the man and his wife, and they were not 
ashamed." 

But now, having awaked from that happy and joyous 
security in which they were created, " their eyes are opened" 
to a true sense of their state and condition; and, being 
filled with shame, " they sewed f^g leaves together, and 
made themselves aprons." And from that time to the 



136 THE FALL OF MAN 

present mankind have carried about them the badges of 
their guilt and ruin. 

The guilty pair " heard the voice of the Lord God walk- 
ing in the garden in the cool of the day," and they " hid 
themselves from the presence of the Lord God among the 
trees of the garden." God called to Adam: "Where art 
thou ?" And he replied : " I heard thy voice in the garden, 
and I was afraid, because I was naked ; and I hid myself." 

Shame and fear follow guilt, and these were among the 
first fruits of man's rebellion against God. 

YL The death penalty. 

Death was the penalty of the original sin, and it is an 
eternal principle of God's government that " the soul that 
sins shall die." " The wages of sin is deathJ^ "Dust thou 
art, and unto dust shalt thou return." "Wherefore, as by 
one man sin entered into the world, and death by sin; and 
so death passed upon all men, for that all have sinned." 
Eom. V. 12. 

And here some very important questions arise : To what 
extent did the original transgression affect the race? Did it 
affect the body only, producing animal death, or did it also 
affect the soul and sjpirit, or mind, producing moral death? 
In other words, did the soul or spirit of man become con- 
taminated by Adam's sin? Did the moral nature of the race 
become tainted by the original sin ? 

To my mind the conclusion seems inevitable that death^ 
animal and moral, resulted from the Adamic sin, and that not 
only to himself, but also to posterity — the entire race. 

I do not mean to teach what is termed "total depravity," 
though this may be true or false according as it is under- 
stood. Depravity is "hereditary," and if by "total" is 
meant universal, as applicable to all the human faculties, 
^physical, moral and mental, then I accept it as true. But if 
such phraseology is designed to convey the impression that 
man's moral nature is " totally depraved" in degree, or that it 
is superlatively depraved at birth, then I reject it as utterly at 
variance with facts and with the oracles of God. I do not 



AND ITS CONSEQUENCES. 137 

believe that the human heart is as bad at birth as it ever 
gets to be. Such a view of human nature would be mon- 
strous indeed, and wholly at variance with the teachings of 
Christ when he said : " Except ye be converted, and become 
as little children, ye cannot enter the kingdom of heaven.^' 
And "suffer the little children to come unto me, and forbid 
them not; for of such is the kingdom of God." 

I think there are two extremes on this subject: One 
makes man so utterly corrupted and depraved that nothing 
but a miracle can save him; while the opposite view makes 
him so good by nature as to need no salvation. The middle 
ground is the true position. The seeds of corruption £ind 
depravity, physical, moral and mental, have been sown into 
the soil of human 7iature, and all man's proclivities are to death, 
animal and moral. Indeed, man's whole nature was per- 
verted in the Fall; his soul, body and spirit. His body 
diseased, his soul polluted, and the powers of his mind 
blunted, he is a mere wreck of what he was when he came 
fresh from the creative hands of his Maker. He has fallen 
too low to save himself, but not so low that the hand of 
mercy cannot reach him ! He is " by nature a child of wraths 
Eph. ii. 3. He is "conceived in iniquity and born in sin." 
He goes "astray as soon as he is born," or at a very early 
age. And yet he is not born "totally" or superlatively 
"depraved." He is not "past feeling." The word of God 
may still be to him " as a hammer that breaks the rock in 
pieces;" for "it is quick and powerful, and sharper than 
any two-edged sword." 

There are degrees in depravity. Some men become totally 
and hopelessly depraved. They are past feeling, give them- 
selves over to every species of wickedness, and "work all 
uncleanness with greediness." But "the gospel is the 
power of God unto salvation to every one that believeth." 
The seed is sown, and sometimes falls " into a good and 
honest heart;'' not positively or absolutely "good," but only 
relatively " good," as compared with others. The parable 
of the sower explains this whole matter. All infants stand 



138 THE FALL OF MAN. 

on a platform of equality, in a moral point of view; but, 
leaving this standpoint, and passing through all the upper 
or higher grades of vice, and there is a vast variety. Intel- 
lectually man is not what he was before the Fall. His will 
is perverted, his perceptions blunted, his judgment warped, 
and his memory treacherous. True, there are men of vast 
powers, mighty minds, towering eloquence, and powerful 
reason ; but all these fall far short of what man was when 
he first came from the plastic hand of God, and stood erect 
in the garden of Eden, with a body untouched by disease, 
a soul untarnished by sin, and a mind only a little less 
gigantic than that of an angel! 

1^0 wonder he could appropriately name every beast that 
passed before him ! Had man never sinned, his reason, 
judgment and memory would, in all probability, have been 
well-nigh infallible ! But sin has marred and spoiled all. 
And yet there is hope ! " Christ has redeemed us from the 
curse of the law, having been made a curse for us." 

He has provided a cure for all our diseases. He died for 
our sins, and arose again for our justification. He invites 
■Qs to life and immortality ! Dear sinner, will you heed the 
invitation, and come unto Jesus, the second Adam, that you 
may not only regain what you lost in the first Adam, but, 
superadded thereto, realize all the rich promises of the 
glorious gospel of the grace of God, and sit down in Para- 
dise, restored, with all those who have " washed their robes 
and made them white in the blood of the Lamb?" 



THE CHUECH OF CHRIST. 139 



Sermon VIII. 



THE CHURCH OF CHRIST. 



And I say also unto thee, That thou art Peter, and upon this roch I will huild 
my church; and the gates of hell shall not prevail against it. — Math. xvi. 18. 

These things write I unto thee, hoping to come unto thee shortly : But if I 
tarry long, that thou mayest know how thou oughtest to behave thyself in the 
house of God, which is the church of the living Ood, the pillar and ground of 
the truth.— 1 Tim. iii. 14, 15. 

The Church of Christ or of the living God, is our theme, 
and without detaining the reader with a lengthy introduc- 
tion, I will at once proceed to its discussion. 

1. The term ekklesia, translated church or congregation, 
means to convoke, to call out ; and hence the church of 
Christ is composed of those who have been called out of the 
kosmos or world ; or rather, it is composed of those who 
have obeyed the call to come out of the world. " Many are 
called, but few chosen,^' or elected. The church of the living 
God is composed of those who are called, chosen, and faith- 
fuV They are " all the children of God by faith in Christ 
Jesus," " having been born again, not of corruptible seed, 
but of incorruptible; by the word of God which liveth 
and abideth forever." They have been " born of water 
and of the Spirit," and, as such, are members of the one 
family. They are in Christ, having been " buried with him 
by baptism into death, and arisen to walk in newness of 
life." They have all obeyed the royal proclamation of the 
King : '' He that believeth and is baptised shall be saved.'' 



140 THE CHUECH OF CHRIST. 

2. This Church is the Lord's possession. 

It is not my church nor your church, but " the church of 
the living God." It belongs to Him. He is its founder 
and its Head. Christ said, " On this rock I will build my 
church.^' It belongs to Christ. It is His by right of re- 
demption and espousal. " Christ loved the church, and 
gave himself for it; that he might sanctify and cleanse it 
with the washing of water by the w^ord. That he might 
present it to himself a glorious church, not having spot, or 
wrinkle, or any such thing; but that it should be holy and 
without blemish."— Eph. v. 2a-27. 

Seven times it is called " the Church of God," or " of the 
living God." It is " God's house" or " temple," in which 
He dwells by His Spirit. It is emphatically a divine. institu- 
tion, having God for its author, and salvation for its end. 
Men have no right to name any of the Lord's institutions. 
He names them himself. He names His children. His 
people, and His church. No human organization on earth, has 
any just claim to be called the church of Christ. 

3. The foundation of the church. 

" Therefore thus saith the Lord God, behold, I lay in 
Zion for a foundation, a stone, a tried stone, a precious 
corner stone, a sure foundation : he that believeth shall not 
make haste." Isaiah xxviii. 16. This prediction of the 
prophet refers to Christ, and is so applied by Peter : " Be- 
hold, I lay in Zion a chief corner stone, elect, precious; and 
he that believeth on him shall not be confounded." — 1 
Peter, ii. 6. 

Now, when we read the language of Christ to Peter, is it 
possible to make him, and not our Lord, the foundation of 
the church ! Peter, himself, did not so understand it, as is 
evident from the passage just quoted, and which he applies 
to Christ, and not to himself. 

Christ said to Peter : " And I say also unto thee, That 
thou art Peter" — Pe^Jros a rock, " and upon this rock (Peira), 
I will build my church," &c. Peter's name signifies a rock, 



THE CHURCH OF CHRIST. 141 

and our Lord uses it'for the purpose of directing attention 
to that rock on which he would build his church. 

The rock smitten by Moses in the wilderness, was a type 
of Christ; and not of Peter. The stone of which Isaiah 
speaks as a sure foundation, refers to Christ, and to no one 
else in the universe. And Paul says : *']^ow, therefore, you 
are no more strangers and foreigners, but fellow-citizens 
with the saints, and of the household of God ; and are built 
upon the foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner stone ; in whom all 
the building fitly framed together groweth unto an holy 
temple in the Lord, in whom you also are builded together 
for an habitation of God through the Spirit." Eph. ii. 19- 
22. Christians " are built upon the foundation of the apos- 
tles and prophets, Jesus Christ himself being the chief 
cornerstone.'' And when we appeal to the prophets and 
the apostles on this subject, they with one voice direct us to 
Christ, " the chief corner stone,'' 

But if Christ alone is not the foundation of the church, 
neither is Peter; for the passage just quoted says, we "are 
built upon the foundation of the apostles and prophets." 
So that, not Peter only, but all the apostles, and all the 
prophets, constitute a part of that foundation! And the 
apostle John, in his description of the ISTew Jerusalem, or 
glorified church, says: "And the wall of the city had 
TWELVE FOUNDATIONS, and in them the names of the twelve 
apostles of the Lamb." Kev. xxi. 14. 

And yet Paul says: "For other foundation can no man 
lay than that is laid, which is Jesus Christ." 1 Cor. iii. 
11. 

Christ, then, is the foundation; He is the Rock under- 
lying the whole superstructure, and the apostles and Chris- 
tian prophets are so many "pillars" resting on this 
foundation, "against which the gates of hell shall not 
prevail." The gates of hades — of death — will nQYQv prevail 
against the foundation^ nor the church which rests upon it. 



142 THE CHUECH OF CHKIST. 

4. The Head of the Church, 

Jesus Christ is not only the foundation of the church, 
but He is also its only Head. He is not only i\iQ foundation 
corner stone, but also the head of the corner, or the head- 
stone of the corner. Ps. cxviii. 22. Zech. iv. 7. Matt. xxi. 
42. God, says Paul, " hath put all under his feet, and gave 
him to be the head over all things to the church, which is 
his body, the fulness of him that filleth all in all." Eph. i. 
22, 23. " And he is the head of the body, the church." 
Col. i. 18. " For the husband is the head of the wife, even 
as Christ is the head of the church.'' Eph. v. 23. 

These scriptures are amply sufficient to sustain our pro- 
position, that Christ is the only Head of the church. 

There is one body and one head. A body with several 
heads would be a monster, and a head with several bodies 
attached would be none the less a monster. But the church 
of Christ is not a monster having a plurality of heads or 
bodies; neither is she an harlot having a plurality of hus- 
bands; but a chaste virgin espoused to one husband — 
Christ. 
' 5. The church of Christ is one. 

I do not mean that all churches, calling themselves 
churches of Christ, are one; nor do I mean that " Christen- 
dom," as it is termed, is a unit. An ecclesiastical map of 
the world would demonstrate the reverse of this. Chris- 
tendom, as we call the religious world, is in an apostate con- 
dition ; and her divisions are not so much divisions in the 
body or church of Christ, as they are of "Babylon the 
great, the mother of harlots and abominations of the earth." 

Doubtless there are Christians in nearly all religious sects, 
but that the sects themselves, as organized, are churches of 
Christ, it is not possible, with the ITew Testament in our 
hands, to believe for a single moment. Indeed, there is not 
a single denomination or religious party on earth, which can 
truthfully claim to be the church, the whole church, and 
nothing but the church of Christ ! All the Christians now 
living on earth, cannot be found in any one >. ecclesiastical 



THE CHUKCH OF CHRIST. 143 

oj'ganization. Still, there are churches or congregations of 
Christ, as well as individual Christians, among the sects ; 
and all these make up the church of Christ, and should con- 
stitute the one body of which he is the Head. 

Christian union is desirable, but a simple union of sects 
would be a curse. The body can only be united in the 
Head, and Christians can only he united in Christ! There is 
no use in talking of Christian union out of Christ, for the 
only ^platform in the universe on which Christians can unite, 
is, IN and on Christ! This is the union for which we plead 
and pray. 

The Church of Christ is made up of all who are in Him, and 
none others ; and must, therefore, he one. 

Its oneness or unity is variously taught and illustrated in 
the Scriptures. It is a "sheepfold with one shepherd," a 
body — ''one body," a "bride," a "house," a " temple," a 
" wife," a "family," a "nation," and a "peculiar people." 
The passages of Scripture in which these declarations may 
be found, are familiar to all, and need not be quoted at 
large. May we not, then, conclude with the apostle Paul 
that, "there is one hody, d^^udi one Spirit, even as you are called 
in one hope of your calling; one Lord, one faith, one haptism, 
one God and Father of all, who is above all, and through 
all, and in you all." Eph. iv. 4-6. 

Our Lord prayed that his disciples might " be one, even 
as he and the Father are one;" and from Him " the whole 
body litly joined together and compacted by that which 
every joint supplieth, according to the effectual working in 
the measure of every part, makeih increase of the body unto 
the building up of itself in love. Eph. iv. 16. 

6. The Church of Christ is the salt of the earth, and the 
light of the world. 

" Ye are the salt of the earth," said Jesus. Ye are the 
light of the world. A city that is set on a hill cannot be 
hid. I^either do men light a candle and put it under a 
bushel, but on a candlestick; and it giveth light unto all 
that are in the house. Let your light so shine before men, 



144 THE CHUECH OF CHEIST. 

that they may see your good works, and glorify your Fath^ 
who is in heaven." Math. v. 13-16. 

Christ was the " Sun of Righteousness" who arose on our 
benighted world " with healing in his wings." He is spoken 
of as the Light, "the true Light, which lighteth every man 
that Cometh into the world." While in the world, he was 
the light of the world. " God is light, and in him is no 
darkness at all. 

Christians are children of light; they are not of night 
nor of darkness. They are light-hearers. Their lamps are 
lighted by the light of life. The light in which they walk 
is a "marvellous light." They are "burning and shining 
lights," reflecting the glorious light of the gospel all around 
them. 

The Church of Christ is composed of individual dis- 
ciples, each one of whom is a light-bearer; and when the 
concentrated light of all the Lord's people — of the " general 
assembly and church of the first born" — flashes out upon a 
sin-cursed and darkened world, it is indeed " like a city set 
on a hill, which cannot be hid." The Church of the living 
God, with an open Bible, is the hope of the world ! Take 
away tJie Bible from the people, and let the lights of the 
church go out one by one, and the blackness of atheistic 
darkness would soon cover the earth as the waters do the 
great deep. How superlatively important, then, it is that 
Christians should let their light shine. 

7. The Church of Christ is an unsecret and anti-secret institu- 
tion. 

This is evident from what has already been said. The 
church must let her light shine out on the darkness of this 
world. The gospel does not illuminate the mind, sanctify 
the heart, and reform the life with the view of shutting men 
up in cloisters, and hiding their light under a bushel. The 
founder of the church himself declares: "I spake openly 
to the world; I ever taught in the synagogue, and in the 
temple, whither the Jews always resort; and in secret have 
1 said nothing." — John xviii. 20. 



THE CHURCH OF CHRIST. 145 

" For no man doeth any thing in secret, and he himself 
seeketh to be known openly," is a truthful declaration, 
though spoken by the enemies of our Lord, to whom, how- 
ever, it was not applicable, as we have already seen. And 
Jesus says : " 'No man, when he hath lighted a candle, put- 
teth it in a secret place, neither under a bushel, but on a can- 
dlestick, that they which come in may see the light." — 
Luke xi. 33. 

He further taught his disciples: "For there is nothing 
covered, that shall not be revealed; neither hid, that shall 
not be known. Therefore, whatsoever you have spoken in 
darkness shall be heard in the light ; and that which you 
have spoken in the ear in closets shall be proclaimed upon 
the house-tops." — Luke xii. 2, 3. 

Mark records it: " For there is nothing hid, which shall 
not be manifested ; neither was any thing kept secret, but 
that it should come abroad." — Mark iv. 22. 

And for the purpose of encouraging his disciples in the 
discharge of their duties in the midst of a crooked and 
wicked generation, he said: "Fear them not, therefore: 
for there is nothing covered that shall not be revealed ; and 
hid that shall not be known. What I tell you in darkness, 
speak ye in light : and what ye hear in the ear, preach ye 
"upon the house-tops. And fear not them who kill the body, 
but are not able to kill the soul : but rather fear him who 
is able to destroy both soul and body in hell." — Matth. x. 
26-28. 

Again Christ says : " And this is the condemnation, that 
light is come into the world, and men loved darkness rather 
than light, because their deeds were evil. For' every one that 
doeth evil hateth the light, neither cometh to the light, lest his deeds 
should be reproved. But he that doeth truth cometh to the light, 
that his deeds may he made manifest, that they are wrought in 
God:'— John iii. 19-21. 

The '''mystery of iniquity, '^ headed by the man of sin, 
secretly worked in the days of Paul. Schemes of evil are 
10 



146 THE CHURCH OF CHRIST. 

generally conceived in secrecy, horn in darkness, cradled in 
superstition, and nursed in mysticism. 

But the institutions of which God is the author are not 
originated in darkness. They arise in full-orbed light and 
splendor upon the world, and their banners float high in the 
heavens. This is eminently true of the gospel of Christ 
and the Church of the living God. Like a city on the 
mountain top, the Church of Christ cannot be hid. 

Paul says to the Ephesians : " For you were sometimes 
darkness, but now light in the Lord : loalk as children of 
lighf — V. 8. And to the Thessalonians: "Ye are all the 
children of light, and the children of the day : we are not 
of the night, nor of darkness" — v. 5. 

The gospel of Christ gives no countenance to any secret 
religious, moral or ecclesiastical orders; and Jesuitism is 
opposed to every element of the Church of the living God. 

8. The Church of Christ is a temperance institution. 

By the term temperance I mean more than is implied in its 
current use. 

The temperance taught in the gospel takes a wide range, 
and includes all the appetites and passions. Enkratia is 
improperly rendered temperance in our common version. 
It means self-control, and should be so translated. Self-con- 
trol is the temperance of the gospel, and, consequently, of 
the church. It is an entire perversion of the word to limit 
it to the use of ardent spirits. 

Temperance, or self-control, is one of the Christian virtues 
to be added to our faith, and is one of the best evidences of 
the liviug power of that faith ; a faith which " works by 
love, purifies the heart, and overcomes the worlds 

Paul reasoned of self-control before Felix, as well as of 
righteousness and a judgment to come, and caused him to 
tremble; and well he might, for he was exceedingly intem- 
perate, being a slave to his appetites. Acts xxiv. 25. 

Temperance, or self-control, is one of the fruits of the 
Spirit; and as "if any man have not the spirit of Christ, he 



THE CHURCH OF CHRIST. 147 

is none of his," it becomes a very important test of Chris- 
tian character. Gal. v. 23. 

In the Olympic and other games, those who strove for the 
mastery were temperate in all things; that is, they exer- 
cised complete self-control over themselves in all things. 1 
Cor. ix. 25. All those, therefore, who restrict the use of 
temperance to intoxicating liquors, are "partial in the law'' 
of self-control, and are hardly entitled to be called tem- 
perate. Those professing Christians who indulge in all the 
luxuries of life and the fashions of the day, are not tem- 
perate, neither are those who indulge in the use of tobacco, 
chewing, smoking, or in any other way. Temperance calls 
for self-denial; and none but those who deny themselves of 
all excesses of every kind, and are complete masters^ by the 
grace of God, of soul, body and spirit, are temperate in the 
gospel sense. The Church of Christ is the most rigid tem- 
perance institution on earth ! 

9. The Church of Christ is a benevolent institution. 

" To do good to all men," is one of the cardinal principles 
of the Church of Christ. The Christian Law-giver says: 
"But I say unto you, love your enemies, bless them that 
curse you, do good to them that hate you, and pray for them 
who despitefully use you, and persecute you." Matt. v. 44. 
Luke records the same injunction, and amplifies it as fol- 
lows : " But I say unto you who hear, love your enemies, 
do good to them who hate you, bless them that curse you, 
and pray for them who despitefully use you." " Give to 
every man that asketh of thee; and of him that taketh 
away thy goods ask them not again. And as ye would 
that men should do to you, do ye also to them likewise. 
For if you love them who love you, what thank have you? 
for sinners also love those that love them. And if you do 
good to them who do good to you, what thank have you ? 
for "sinners also do even the same. And if you lend to 
them of whom you hope to receive, what thank have you? 
for sinners also lend to sinners to receive as much again. 
But love you your enemies, and do good, and lend, hoping for 



148 THE CHUKCH OF CHKIST. 

nothing again; and your reward shall he great, and you shall 
he the children of the HIGHEST : for He is kind unto the 
unthankful and the evil." 

Chi^istian benevolence is the offspring of Christ's love, 
shed abroad in the heart by the Holy Spirit; and hence, 
like the love of God, it embraces all; our friends and foes, 
the rich and the poor, the good and the evil : in a word, it 
includes all mankind, and stretches out the arms of benevo- 
lence, and the hands of charity to every nation, tribe, and 
tongue. 

Christian benevolence is not sectional. ISTo pent up State 
or country contracts its deeds of love and mercy, but the 
whole world is the theatre of its operations. The Church 
of Christ, in the exercise of her benevolence, seeks out the 
poor, the naked, the sick and diseased, the oppressed and 
down-trodden; she feeds the hungry, clothes the naked, 
educates the ignorant, takfes care of the orphan, and pro- 
vides for the widow. 

" Give," says Christ, and it shall be given unto you ; 
good measure, pressed down, and shaken together, and run- 
ning over, shall men give into your bosom. For with the 
same measure that you mete withal it shall be measured 
to you again." Luke vi. 27-38. This is the Lord's Mea- 
sure! 

" Rememher the poor^' is engraved on every pillar in the 
Christian temple. But I cannot dwell on this point longer, 
although exceedingly important. Let the thought be deeply 
impressed on every Christian's heart, " To do good and to com- 
municate, forget not; for with such sacrifices God is well 
pleased." 

10. The Church of Christ is a mutual aid institution. 

This proposition is self-evident. The disciples of Christ 
are commanded to " do good to all men, hut especially to the 
household of faith.'' 

The Christian Church is a family, and Christ is its Head. 
The very idea of a famil}^ carries along with it mutual 
dependence, sympathy, love, and material aid. And right 



THE CHURCH OF CHRIST. 149 

at this point, we find popular Christianity exceedingly 
defective. It falls far short of primitive Christianity in its 
original vigor and purity. The v7orld is now full of benev- 
olent societies, and Christians flock, to them for that sym- 
pathy and mutual aid which the Church of Christ should 
afford. The treasury of the Lord's house is well nigh empty, 
while those of the various human organizations are filled 
to overflowing, and they are able to declare frequent divi- 
dends. 

The Church of Christ should husband her own resources, 
and take care of her own poor. But how often may pro- 
fessing Christians exclaim : "- They made me keeper of the 
vineyards, and mine own vineyard have I not kept.'' They 
have helped 'to fill the treasuries of worldly human institu- 
tions, and to take care of their members, while the Lord's 
treasury has been left empty, and the Lord's poor have suf- 
fered for food and raiment. 

The Lord Jesus, in the organization of His Church, made 
provision, ample provision, for the poor of the flock by 
establishing the weekly koinonia or contribution ; and that 
congregation which does not properly provide for her own 
poor, is wanting in one important element of aposiolicity. 

The Church of Christ is illustrated by the human body, 
where, " if one member suffers, all the rest suffer with it ; 
and if one member rejoices, all the rest rejoice with it." 
What if the feet should refuse to walk, Hhe hands to labor, 
the eyes to see, and the mouth to utter words ? Destroy 
the harmonious sympathy of the human body, and disease 
and death must follow. But a strong and all-pervading 
sympathy is felt throughout the entire system, demonstra- 
ting the truth of the apostle's words just quoted. And so 
it is, or should be, in the church or body of Christ. If one 
member suffers, all the rest should suffer with it, and fly to 
its relief. The very moment any one member of the body 
is wounded, or becomes diseased, there is an increased flow 
of blood to that part to throw off the disease or to repair 



150 THE CHURCH OF CHRIST. 

the damage ; and it is thus that Christians should act towards 
each other in poverty, sickness, disease, or death. 

There are some professing Christians who, in some 
respects, are like flies ; in prosperity they flock around you ; 
you are proffered help when you do not need it; but in 
adversity they desert you, and leave you to sink or swim, as 
best you can. 

"Hereby," says John, "perceive w^e the love of God, 
because he laid down his life for us: and -we ought to lay 
down our lives for the brethren. But whoso hath this world's 
goods, and seeth his brother have need, and shutteth up his 
bowels of compassion from him, how dwelleth the love of 
God in him ?" 1 John, iii. 16, 17. 

And in the great day of judgment this will be the test: 
" Come ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world : for I was 
an hungered, and ye gave me meat; I was thirsty, and ye 
gave me drink; I was a stranger, and ye took me in ; naked, 
and ye clothed me ; I was sick, and ye visited me; I was in 
prison, and ye came unto me." Verily I say unto you, In 

AS MUCH AS YOU HAVE DONE IT UNTO ONE OF THE LEAST OF 
THESE MY BRETHREN, YOU HAVE DONE IT UNTO ME." Math. 

XXV. 34-40. 

11. The Church of Christ is a peace institution. 

The angels who celebrated the birth of Christ, and praised 
God for this gran^ and glorious manifestation of His love 
to men, sang, " Glory to God in the highest, and on earth peace, 
good will toward men.'' Luke ii. 14. 

This is the sublime spirit of the gospel, and is breathed 
in all the utterances of our adorable Teacher and Lord. 

It is not necessary to argue this point lengthily in this dis- 
course, as my object is to give the great outlines, rather than 
the details, of the Church of God ; still I will briefly present 
its claims. 

For about three centuries. Christians never engaged in 
war, their hands were not stained with blood, nor was the 
glorious banner of Christ crimsoned with human gore. 



THE CHUECH OF CHKIST. 151 

Christ's "kingdom is not of this world," nor is its spirit 
that of carnage, desolation and ruin. 

It is an infallible utterance of our Lord, verified in the 
history of all who have appealed to the sword, that " they 
who take the sword, shall perish by the sword." 

It is a matter of profound astonishment, that Christians 
should ever have espoused the cause of the sword, and con- 
sented to shed the blood of their fellow men. " The weapons 
of our warfare,'^ says Paul, " are not carnaV 

The Christian Church and its founder is symbolized by 
the White horse. "He that sat on him had a bow; and a 
crown was given unto him : and he went forth conquering, 
and to conquer." Rev. vi. 2. His onward march is the 
triumph of love and peace. And such was the character of 
the church until she became corrupted by " the mystery of 
iniquity" and apostatised from the purity and simplicity 
of her faith and practice. Then there followed a " Red 
horse; and power was given to him that sat thereon to take 

PEACE FROM THE EAE,TH, and that they SHOULD KILL ONE 

ANOTHER : and there was given unto him a great sword.' ^ — Rev. 
V. 4. 

This is the military or war power which tsihes peace from 
the earth, devastates cities, towns and villages, and fills the 
land with poverty, vice, mourning, and death; a work in 
which the Church of Christ legitimately has no part. 

"From whence come wars and fightings among you?" 
says the apostle James. " Come they not hence of your 
lusts that war in your members? You lust, and have not: 
you kill and desire to have, and cannot obtain : you fight 
and war, yet you have not, because you ask not. You ask, 
and receive not, because you ask amiss, that you may con- 
sume it upon your lusts." James iv. 1-3. 

The ivar spirit is not the spirit of Christ. It is a lustful 
and revengeful spirit, which should find no place in the 
Christian's heart. "If any man have not the spirit of 
Christ, he is none of his," are words which every Christian 
should ponder well and deeply. I fear there are thousands 



152 THE CHURCH OF CHRIST. 

of Christians who, h*ke the disciples on one occasion, were 
it in their power, would " command fire to come doivn from 
heaven, and consume'^ their enemies. On that occasion, Christ 
"turned and rebuked them, and said. You know not what 
manner of spirit you are of. For the Son of Man is not 
come to destroy men's lives, but to save them." And it 
certainly is no part of the mission of the Church of Christ 
to put men to death. Her steps are not stained except with 
the blood of the martyrs, who sealed by their blood the 
glorious truths and peaceful character of the gospel. The 
Church of Christ never persecutes, and never appeals to the 
military sword in defence of her claims. Her mission is peace ! 

12. The Church of Christ is a missionary institution. 

The Church of Christ has a two-fold mission; she civilizes 
and evangelizes. There is such a thing as Christian civiliza- 
tion; and, indeed, the world is indebted to the Bible for 
every thing of the kind worthy the name. The Bible has 
done a great deal for society by enlightening and taming 
mankind. But the church is the ^^ ground and pillar of the 
truth.'' The Bible must be translated, printed, published, 
and preached. This is the great work of the Church of the 
living God. She sounds out the Word of the Lord. She sends 
out evangelists or missionaries to preach the gospel to the 
people, and to invite sinners to the Lord Jesus Christ that 
they may be saved. It is the duty of the Church to carry 
out the commission given to the apostles, to " Go into all 
the world, and preach the gospel to every creature." For 
"how shall" the people ^'believe on him of whom they have 
not heard? And how shall they hear loithout a preacher ? And 
how shall they preach except they he sentf Rom. x. 14. 

Any Church not missionary in spirit and in fact, lacks 
an essential element of primitive • Christianity. Such a 
Church would hide its light, if it had any, every ray of it, 
under a bushel, or rather, undfer a mass of selfish covetous- 
ness. Such a Church buries its talent, if it has any, in the 
ground, and is earthly and carnal. 

The Christian Church is a working body. She uses all 



THE CHUKCH OF CHRIST. 153 

her means and applies all her powers to the glorious work 
of sending out the gospel. She knows well the difficulties 
to be overcome, and the obstacles to be surmounted; and 
with a zeal worthy of the cause in which she is engaged, 
she pushes forward the work of evangelization. 

But I cannot longer dwell on this subject. In this dis- 
course I have merely aimed to present the seeds of things, 
leaving it to the intelligent reader to follow out the thoughts 
presented, and to fill up the outline I have given. 

The Church of Christ is all I have claimed for her. She 
is the most glorious institution on earth. Her light is the 
light of the world. God dwells in her by his Spirit. The 
gates of hades shall never prevail against her. She will 
triumph over the powers of darkness, and all her enemies 
shall lick the dust. She has been tried by fire, faggot and 
sword; by prisons, chains and fetters; and yet she lives; 
and to-day she is the fairest gem of earth, and altogether 
lovely. 



154 SALVATION FEOM SIN. 



Sermon IX 



SALVATION" FROM SIN"; OR, WHAT MUST 
I DO TO BE SAVED? 



Go ye into all the world, and preach the gospel to every creature. Ee that 
believeth and is baptized shall be saved; but he that believeth not shall be 
damned. — Maek xvi. 15, 16. 

Men and brethren, What shall we do f Then Peter said unto them. Re- 
pent, and be baptized, every one of you, in the name of Jesus Christ for the remis- 
sion of sins, and youshall receive the gift of the Holy Spirit. — Acts ii. 37, 38. 

For whosoever shall call uponthe name of the Lord shall be saved. — Eom. x. 13. 

For with the heart man believeth unto righteousness ; and with the mouth con- 
fession is made unto salvation. — Rom. x. 10. 

And now why tarriest thou f Arise and be baptized, and wash away thy sins, 
calling on the name of the Lord. — Acts xxii. 16. 

This is a most important question. It is one upon a 
correct answer to which is suspended the salvation of 
unnumbered millions of the human race. A question, so 
superlative in importance, should be answered cautiously, 
and in the fear of God. I enter ijpon the task fully con- 
scious of the high responsibility resting upon me. If I 
answer this momentous question correctly, scripturally, I 
know it will meet with the approval of the Eternal Judge, 
and may be the humble means, in His providence, of saving 
souls from death. But should I give a false or partial 
answer, and thus mislead the thousands who may peruse 
these pages, the curse of God and of his holy law will rest 
upon me. I propose, then, with the fear of God before my 
eyes, and the love of souls in my heart, and with the Living 



SALVATION FROM SIJS^. 155 

Oracles as my guide, to answer this question to the best of 
my ability, praying that I may be directed by the truth, and 
that the reader may realize in his own soul the joys of that 
salvation to which he is here directed. 

A full and complete answer to this question, requires the 
discussion of the following subjects: 

I. Faith. II. Repentance. III. Confession. IV. Call- 
ing ON THE NAME OF THE LORD. V. BaPTISM, OR THE OBE- 
DIENCE OF Faith. VI. Salvation, or the Evidence of 
Pardon. 

I shall treat of them in the order in which they are now 
presented. 

I. Faith in Christ. 

" Faith was bewildered much by men who meant 

To make it clear, so simple in itself, 

A thought so rudimental and so plain. 

That none by comment could it plainer make. 

All faith was one. In object, not in hind, 

The difference lay. The faith that saved a soul, 

And that which in the common truth believed, 

In essence, were the same. Hear, then, what faith, 

True, Christian faith, which brought salvation, was : 

Belief in all that God revealed to men; 

Observe, in all that God revealed to men, 

In all He promised, threatened, commanded, said. 

Without exception, and without a douht.'^ — Pollock. 

The great question now to be determined, is. What shall 
I do to be saved from sin f On the part of God, everything 
has been done, necessary to place this happy state within 
the reach of sinful mortals. He has ^' loved the world," 
" given his Son to die," attested his Messiahship and divin- 
ity, demonstrating that " in him dwells all the fullness of the 
Godhead bodily." 

The Son has " suffered — the just for the unjust." He has 
made propitiation for the " sins of the whole world." He 
" died for our sins, and arose again for our justification." 
The Holy Spirit has attested all these truths to us; and 
inspired apostles have written and proclaimed them. This 



156 SALVATION FEOM SIN. 

" salvation, which at the first began to be spoken by the 
Lord, and was confirmed unto us by them that heard him ; 
God also bearing witness, both with signs and wonders, and 
with divers miracles and gifts of the Holy Spirit," is now 
proclaimed to men for their acceptance and enjoyment. 
And the first step to be taken, in order to the enjoyment of 
this "great salvation," is faith in the Lord Jesus Christ. 
Hence John says : "" And many other signs truly did Jesus 
in the presence of his disciples, which are not written in 
this book. But these are written, that ye might believe that 
Jesus is the Christ, the Son of God; and that, believing, ye 
might have life through his name." John xx. 30. 

What, then, is faith ? Our general answer to this question 
has been, " JFaith is the belief of testimony. '^ This, as a gen- 
eral proposition, is correct. Where there is no testimony, 
there can be no faith. Where testimony begins, faith 
begins ; and where testimony ends, faith ends. The length, 
breadth, depth and heighth of the testimony, is the full 
measure of faith ; and all beyond this, is opinionism or 
superstition. 

Faith is not the result of reasoning metaphysically — this is 
the prolific source of opinionism. But, while the above 
definition is correct as a general abstract principle, we deem 
it proper to give one more in detail, lest those who are 
either unable or unwilling to recognize the concrete in the 
abstract, might be led to conclude (as it has been affirmed 
of us), that we teach that the mere assent of the mind to 
the truths of revelation is the extent of gospel faith. This 
is a gross perversion of our views. We have ever contended 
that assent is but the alpha of that faith of the gospel, which 
works by love, purifies the heart, and overcomes the world 
— a faith that aifects the head, the heart, the foot, the hand, 
the whole man — beginning in assent, the alpha, and termi- 
nating in action, the omega, of a living faith. Paul says: 
*' With the heart man believeth unto righteousness." This 
involves the affections. The faith of our Lord Jesus Christ, 
the faith that saves, includes the sentiment of trust — of con- 



SALVATION FEOM SIN. 157 

Jidence. " That we should be to the praise of his glory, who 
first (rusted in Christ. In whom ye also trusted, after that 
you heard the word of truth, the gospel of your salvation." 
This is to the point. The true, believing penitent, trusts in 
the Lord Jesus for salvation. He confides in him as the 
only " name given under heaven by which he can be saved." 
The language of his heart and his lips will be : 

" Here, Lord, I give myself to Thee, 
'Tis all that I can do." 

He feels in his own breast that all his help is in the Lord 
Messiah, and that out of him there is no prospect of deliv- 
erance. Still, faith is based upon testimony, and without 
proof there can be no confidence. A person could as 
rationally expect to see without light as to believe without 
evidence. As a great principle of action, " faith is the con- 
fident expectation of things hoped for, the conviction of 
things not seen." 

But this is a compound definition, and covers all I have 
said above. 

1. It is " the conviction of things not seen.^' 

In this definition we recognize that " faith is the belief 
of testimony." This embraces the past, the present, and 
the future. 

2. It is " the confident expectation 'of things hoped for.^' 
This relates only to the future, and is beautifully illus- 
trated in the 11th chapter of Paul's Epistle to the Hebrews. 
This is the faith of the gospel — a firm, hearty trust in the 
Lord Jesus Christ for salvation, present and future. I desire 
to call particular attention to this radical idea in our defini- 
tion of gospel faith. I allude to the sentiment of trusting. 
Let it not be forgotten that to believe in Jesus Christ, is to 
trust in him, and to confide in him the interests of time and 
eternity. 

Having thus defined faith, I now call attention to the fact 
that " without faith it is impossible to please God." This 
is an important consideration, and deserves special attention. 
It stands at the threshold of religion. Without faith 



158 SALVATION FROM SIN. 

nothing can be done in this matter. A disregard of this 
truth has led religionists to substitute human traditions for 
the laws and ordinances of God. It gave rise to the practice 
of infant baptism — a baptism without faith, on the part of 
the subject, and of mere opinion on the part of the parents 
and administrator; and, in modern times, has actually led 
some theologians to place repentance before faith. A proper 
recognition of the principle that " without faith it is impos- 
sible to please Grod," would demolish sectarianism, opin- 
ionism, and every other ism that might seek to exalt itself 
against the knowledge of God. 'Eo sinner can repent 
without faith ; for it is the first step in religion. Repent, 
reform, amend one^s life, ivithoiit faith? — ! The thing is 
impossible ! I regret to say it, but it is true that this is the 
popular doctrine of Christendom ! Indeed, I know of no 
religious party, except the Disciples, who hold that faith 
must precede repentance. The reader may not be willing 
to credit this statement, but it is true ; and if he will examine 
the Creeds and Confessions of Faith of the various denomi- 
nations, he will find it verified. 

If a man could repent without faith, and pray to God 
acceptably without faith, then, indeed, he might, one would 
suppose, be a Christian without faith ! But the principle, 
now under consideration, wall not permit this — he must have 
faith j^r5^; for without this it is impossible to please God. 
Let this truth be elevated to its proper position, and human 
traditions will fall before its power. But I wdll pass to the 
consideration of another point. 

Is faith the gift of God f The text usually relied upon to 
prove that faith is the direct and special gift of God — " By 
grace are you saved," etc. — having been generally given up, 
I proceed to state that Paul afiirms " all men have notfaith.^^ 
l^ow, as " every good and perfect gift comes from God," if 
faith be His special gift, and all men have it not, then He 
has not given it to the unbeliever. And as he could not 
believe without this gift, his unbelief is chargeable to God ! 
Who is prepared thus to charge Him with folly? The 



SALVATION FROM SIN. 159 

writer is not. But faith, in a subordinate sense, is the gift 
of God. He is truly the author of every good and perfect 
gift. The food we eat, the raiment we wear, the air we 
breathe — all these are gifts of God. But he does not bestow 
them upon us without the use of means. He has given us 
the soil, the seed, the rain, the sunshine, and the ability to 
labor ; and this we must do, or " beg in harvest and have 
nothing." And thus it is in religion. God is the author 
of the facts and truths to be believed. They are sustained 
by adequate testimony. He submits the proof and gives 
thQjpoioer, the ability to believe, but the exercise oi t\i2iX loower 
is our own. " He that believeth not shall be damned.'^ 

God has placed ten thousand objects around and above 
us. He has given ns eyes to see those objects, and He 
causes the sun to shed his light upon them. Here we have, 
1st, The objects of sight; 2d, The power to see; 3d, The 
medium of sight. All these are gifts of God, and yet the 
act of seeing is that of the creature. So it is with faith. 
Here we have — 1st, The object of faith — the proposition to 
be believed; 2d, The medium of faith, or the testimony 
through which the mind looks at the object of faith. All 
these are likewise gifts of God ; but the act of believing is 
that of the creature. 

Man has the power to believe, and he is in the daily exer- 
cise of that power ; and yet he sometimes denies its posses- 
sion, even when he is in the very act of its exercise! We 
believe in human propositions, upon human testimony. We 
do this daily. Can we not believe in divine propositions 
upon divine testimony ? Can we credit the word of man, 
and not the word of God ? If we receive the witness of 
man, is not the witness of God greater — more reliable — 
more trustworthy ? Yes, we can receive the testimony of 
God ; "" for with the heart man believes/' Man believes, 
then, and this is the end of the controversy. " Go, preach 
the gospel to every creature ; he that believeth and is bap- 
tized shall be saved." 

But, if more proof is necessary, we are informed by the 



160 SALVATIOTT FKOM SIN. 

apostle Paul, that " faith comes by hearing, and hearing by 
the word of God." Faith, then, comes by the word of God, 
and not by some mystical and indefinable means. The great 
law upon this subject is, that men shall hear the words of 
truth from the living voice of the living preacher. Hence, 
Paul asks, " How can they hear without a preacher ?" Faith 
does not come by praying, nor by feeling. It is produced 
in the human mind and heart, by hearing or reading the 
word of God. God speaks; man hears, believes and obeys; 
or he hears, disbelieves and disobeys. 

It is proper, at this point, that I should say a few words 
on the oneness of gospel faith. Paul teaches us that " there 
is one faith ;" but in modern works of theology, we read of 
" historical faith, evangelical faith, saving faith," etc. E'ow, 
let us see if all these are not one and the same faith. We- 
believe, upon the testimony of Matthew, Mark, Luke and 
John, that Jesus Christ is the Son of God. Their testimony 
is historical, and so our faith is historical. But all these 
men were apostles and evangelists oi our Saviour, and so 
our faith, being based upon their testimony, is both evan- 
gelical and apostolic; and, if it bring us to Christ by obe- 
dience, it is saving faith; for saving faith is the faith that 
saves. . There is but one faith, then ; and no one can believe 
in the divinity and Messiahship of Jesus Christ, except upon 
the historical testimony of prophets and apostles. Thus 
testifies the Spirit of Truth. " And many other signs 
truly did Jesus in the presence of his disciples, which are 
not written in this book ; but these are written that you 
might believe that Jesus is the Christ, the Son of God, and 
that, believing, you might have life through his name." 

There is another point, with reference to the nature of 
faith, which merits attention. The efficacy of faith is not in 
faith itself, but in the object of faith 

Faith has no power apart from its object. The gosjpel is 
the power of God to salvation to every one that believeth. Faith 
is the medium of that power — the channel through which 
it fiows. I will illustrate this by reference to our senses and 



SALVATION FROM SIN. 161 

intellectual powers. It is not the manner of seeing, but the 
thing seen ; not the manner of hearing, but the thing heard; 
not the manner of smelling, but the thing smelt ; not the 
manner of tasting, but the thing tasted; not the manner of 
feeling, but the thing felt; not the manner of perceiving, 
but the thing perceived, which afiects us pleasantly or pain- 
fully. And this is true of all our powers, physical, moral 
and mental. True, there are degrees in faith, but the sinner 
is called upon to believe " with all his heart." And what 
is it to believe with all the heart ? Is it not to believe 
without a doubt ? The whole moral and intellectual man 
is involved in this " work of God." " For this is the work 
of God, that you believe on Jesus Christ whom he hath 
sent." But let it never be forgotten, that all the power, all 
the efficacy, and all the virtue of faith, is in its object; in 
the divinity and Messiahship of the Son of God ; in his 
death and resurrection; and in that blood, "which speaks 
better things than the blood of Abel," and " without the 
shedding of which there is no remission." 

But this is not all. Faith is the great instrumentality hy 
which the heart is purified. The heart is changed under its 
influence; or, rather ,by the power of the gospel through 
faith, as its instrumentality. God purifies the heart by 
faith. The Holy Spirit operates upon the heart through the 
word of God as its medium, and by faith as its instrumen- 
tality. Hence Peter, in speaking of the Gentiles in the 
house of Cornelius, says : " And put no difference between 
us and them, purifying their hearts by faith." Acts xv. 9. 
A change of heart, then, is one of the first and immediate 
effects of faith. Faith comes by hearing the word of God. 
This word is the seed sown, and, under the warming influ- 
ences of faith, it germinates and assimilates the affections 
like the seed does the nutriment of the surrounding earth. 
Faith is a principle of action. It is a working principle. 
Hear Paul on this subject: " For in Jesus Christ neither 
circumcision availeth anything, nor uncircumcision ; but 
faith which worketh by love." Gal. v. 6. Hear him again, 
11 



162 SALVATION FROM SIN. 

to the Thessalonians: "remembering, without ceasing, your 
work of faith, and labor of love, and patience of hope," 
etc.— i. 3. 

Gospel faith, then, is a liviyig^ active principle. And here 
is the rule by which you may always determine the value of 
your faith. Does it make you feel ? Does it work f Does it 
work hy love f Does it put you in motion towards God and 
Christ, and his kingdoai ? Such a faith is valuable ; and 
let me say to you who possess it, " Cast not away your corifi- 
dence, which hath great recompense of reward I" 

Unbelief always leads to wrong action; but faith in Christ 
prompts and leads to right action. A living faith always 
does something. It made Abel " offer unto God a more 
excellent sacrifice than Cain." It prompted Enoch to 
*' please God." It influenced ISToah " to prepare an ark, to 
the saving of his house !" " By faith Abraham^ when 
he was called to go out into a place which he should after 
receive for an inheritance, obeyed.'^ " By faith he sojourned 
in the land of promise." " By faith he looked for a city 
which had foundations, whose builder and maker is God." 
" By faith Abraham offered up Isaac." " By faith Isaac 
blessed Jacob and Esau." " By faith Jacob blessed the sons 
of Joseph." " By faith Joseph made yneniion of the departing 
of the children of Israel; e^i^di gave comynandment QowQevmng 
his bones." " By faith Moses was hid three months.^' " By 
faith he refused to be called the son of Pharaoh's daughter." 
By faith he *^ forsook Egypt," " A;e2?^ the passover," and "the 
sprinkling of blood." 

Let the reader examine the whole chapter, and he will 
find overwhelming proof of the correctness of our statement, 
that faith is a working principle. 

Does the unbeliever^ then, ask me. What must I do to be 
saved f I reply, in the language of Paul to the jailor, 
" Believe on the Lord Jesus Christ, and thou shalt be saved." 
This was a proper answer to such a question, from such a 
man. This was the^r^^ step for him to take. He must begin 
at this point, because he could commence nowhere else. 



SALVATION FROM SIN. Ibd 

Without faith he could do nothing; but when he believed 
the word of the Lord, he went forward in obedience. 

On the day of pentecost the question was asked, '' Men 
and brethren, what shall we do ?" Peter replied, " Bepent 
and be baptized,'^ etc. These anxious inquirers ah'eadj 
believed and were pierced to the heart; hence Peter does 
not command them to do what they had already done. But 
he tells them to repent, to amend their lives, to put their 
faith in action, to go forward in obedience, and they should 
be saved. 

When the Lord Jesus appeared to Saul of Tarsus, and he 
was convinced that he was the Messiah, he inquired, " Lord, 
what wilt thou have me to do ?" He was not told to believe, 
nor to repent, for he was then the subject of faith ; but he 
was commanded to go to Damascus, and there it should be 
told him all that he was to do. And when the devout 
Ananias went to him, he said, "And now, why tarriest 
thou ? arise, and be baptized and wash away thy sins, calling 
on the name of the Lord." 

All these answers were appropriate to the circumstances 
of the persons addressed. But I have introduced these 
questions and answers, mainly to show that sinners are not 
saved by faith alone. True, Paul says, " Therefore being 
justified by faith, we have peace with God, through our Lord 
Jesus Christ," but he does not inform us that men are justi- 
fied by faith alone. This would be quite a different state- 
ment. Justification by faith, and by faith alone, are quite 
distinct propositions. 

But we are told that Abraham was justified by faith alone. 
I am aware that Paul says, "For if Abraham were justified 
by works, he hath whereof to glory ; but not before God." 
And we freely admit that Abraham was not justified by 
" the deeds of the law," for he was justified before the law 
was given! Of course he was not justified by that which 
had no existence at the time ! Paul, in his letters to the 
Eomans and Galatians, is laboring to show that men are 
justified by the gospel, as a system of faith, and not by the 



164 * SALVATION FROM SIN. 

Jewish law, which was a system of works. Indeed, the 
gospel, in both of these epistles, is termed " the/az7A," and, 
as such, it is contrasted with the law. But what does the 
apostle James teach on this subject ? His testimony upon 
this subject is w^orth more than all the opinions of all unin- 
spired men on earth ! He saj^s, " What doth it profit, my 
brethren, though a man say he hath faith, and have not 
works ? Can faith save him ? What answer would you give 
to this momentous question ? Would you assume the awful 
responsibility of answering it in the affirmative ? But let 
James answer it for himself; he speaks by inspiration, and 
is worthy of being heard. " If a brother or sister be naked 
and destitute of daily food, and one of you say unto them. 
Depart in peace, be ye warmed and filled, notwithstanding 
you give them not those things which are needful to the 
body; what doth it profit? Even so faith, if it hath not 
works, is dead, being alone." How strong the language of 
the apostle ! How convincing his arguments, and over- 
whelming his logic ! Men are not saved by " faith alone;" 
for faith, without works, is dead — is lifeless — powerless for 
good. The apostle continues : " Yea, a man may say, thou 
hast faith, and I have works; show me thy faith, without 
thy works, and I will show thee my faith by my works. 
Thou believest that there is one God ; thou doest well ; the 
devils [demons] also believe [this] and tremble." If '^ faith 
alone" will save men, why should it not save the demons? 
They have faith, a faith which makes them "tremble." 
They confessed Christ when he was on earth, and said, " We 
know thee, who thou art, the Holy One of God." Why, 
then, could they not be saved, if faith alone is sufficient for 
salvation ? Is it not because repentance and obedience are 
beyond their reach ? Well might the apostle, in view of 
these facts, exclaim, "But wilt thou know, O vain man, 
that faith without works, is dead ? Was not Abraham, our 
father, justified by works, when he had oflfered Isaac, his son, 
upon the altar?" Do you ask, " When was he justified?'' 
We answer, At the time he offi^red up Isaac, his son. 



SALVATION FROM SIN. 165 

" Seest thou how faith wrought with his works, and by works 
was faith made perfect." Then it was that " the Scripture 
was fulfilled which saith, Abraham believed God, and it was 
imputed unto him for righteousness; and he was called the 
friend of God. Ye see, then, how that by works a man is 
justified, and not by faith only J'' Eahab was justified by 
works, when she had received the messengers, and had sent 
them out another way. "For as the body, without the 
spirit, is dead, so faith, without works, is dead also.''' Faith 
alone, then, is like a body without a soul — a cold and cheer- 
less thing. Faith, without works, is not ^'perfect.'' An 
imperfect faith will not justify any one. !N"ow, if we are 
justified by faith alone, we are justified without repentance ; 
for faith alone is naked faith, or faith in the abstract. If 
this position be correct, why should I not stop with this 
discourse, and regard it as a full and complete answer to the 
question, " What must I do to be saved V 

But, my friends, we have answered this question only in 
part. Sinners are commanded to believe the gospel, and I 
urge its claims upon you in this discourse. Believe on the 
Lord Jesus Christ. Trust in him who has died for you. 
Receive the testimony which God has given concerning his 
Son, and exercise that faith which ^* overcomes the world;" 
and when the objects of time are fading away, and you are 
called upon to walk through the dark vale of death, it will 
shed its refreshing influence over the departing spirit, and 
direct it upward and onward to the throne of God. 

11. Repentance. 

In the first part of this discourse, we showed the neces- 
sity of a living faith in order to salvation. But faith is not 
enough, God has made it the duty of men to repent, and we 
now propose to discuss this very important subject. And, 
in order that we may present it fully, we shall first show 
what it is not. 

1. Some persons suppose that repentance consists in mere 
regret for wrong doing ; and hence we often hear them speak 
of repenting for the past, when there is no amendment of 



166 SALVATION FROM SIN. 

life. They continue to live in the practice of sin, and, at 
the same time, express regret for the sins committed. This 
is not gospel repentance, or a " repentance unto life." 
Herod was " sorry" that he had cut off the head of John 
the Baptist; but, notwithstanding his sorrow, he ordered it 
to be done. 

2. The fear of future punishment is not repentance. A 
man may have " fearful forebodings" of the future, and be 
under the influence of a " fearful looking for of judgment 
and fiery indignation," and yet not repent. The fear of 
God's displeasure may be one of the motives to repentance ; 
but of itself it is not repentance. We fear hundreds and 
thousands have been deceived on this very point. Their 
fears have been aroused, and '' fearful forebodings" excited, 
and they have mistaken these for " repentance towards 
God."' Such converts rarely maintain their integrity long. 
This is a very important fact, and requires to be set clearly 
and forcibly before the people. 

3. Remorse is not " repentance unto life." We do not 
say that remorse is not one element in this work ; but what 
we say is this, that mere remorse is not repentance. Every 
penitent sinner feels more or less of it ; but still, we insist 
on it, that mere remorse for sin is not that repentance which 
the gospel demands at our hands. Indeed, there is no 
doubt but remorse will be one ingredient in the cup of the 
damned, and constitute " the worm that never dies." Judas, 
no doubt, was the subject of the keenest and most intense 
remorse. Eemorse and despair filled his soul, and drove 
him to a suicidal death. This was the ^' sorrow of the world, 
which worketh death." Remorse is the whip which God 
has placed in the hands of conscience, with which to chas- 
tise and punish the guilty. 

Pollok, in his own peculiar, nervous and intense style, 
thus describes the victims of remorse : 

" As felt the gross, 
Material part, when in the furnace cast. 
So felt the soul, the victim of remorse. 



SALVATION FROM SIN. 167 

It was a fire which on the verge of God's 

Commandmeuts burned, and on the vitals fed 

Of all who passed. Who passed there met remorse. 

A violent fever seized his soul ; the heavens 

Above, the earth beneath, seemed glowing brass. 

Heated seven times ; he heard dread voices speak, 

And mutter horrid prophecies of pain. 

Severer and severer yet to come ; 

And as he writhed and quivered, scorched within, 

The Fury round his torrid temples flapped 

Her fiery wings, and breathed upon his lips. 

And parched tongue, the withered blasts of hell. 

It was the suffering begun, thou saw'st 

In symbol of the worm that never dies." 

But this is not gospel repentance. We go one step further, 
and remark : 

4. That mere confession of sin is not repentance. Judas 
Iscariot repented (metamelomai) and confessedh'is crime. "I 
have," said he, "betrayed innocent blood." Let it be 
observed that he was never the subject of that repentance 
represented hj metanoian; his confession, therefore, was not 
the offspring of that repentance which is unto life. His 
confession was like that which the criminal makes upon the 
scaffold, previous to his execution. He that " confesses and 
forsakes'^ his sins, shall find mercy, but Judas, so far from 
forsaking, added sin to sin by suicidal hands. 

5. " Godly sorrow," in itself considered, is not repentance. 
Paul tells us that " godly sorrow worketh repentance to salva- 
tion, not to be repented of," etc. 2d Cor. vii. 10. If godly 
sorrow works repentance, then it cannot be the thing it 
works — it cannot be repentance itself. Let us examine 
more particularly, what Paul here says upon this point : 
*'For though I made you sorry with a letter, I do not {meta- 
melomai) repent, though I did {metamelomai) repent ; for I 
perceive that the same epistle has made you sorry, though 
but for a season. N^ow I rejoice, not that you were made 
sorry, but that ye sorrowed to (metanoian) repentance : for 
ye were made sorry after a godly manner, that ye might 
receive damage by us in nothing. For godly sorrow worketh 



168 SALVATION FEOM SIN. 

(meianoian) repentance to salvation, not to be repented {meta- 
melomai) of; but the sorrow of the world worketh death." 
The reader will here perceive a very striking difference 
between " godly sorrow" and the " sorrow of the world ;" 
and between metanoian and metamelomai. Godly sorrow 
works, not metamelomai^ but* metanoian. The arrangement 
seems to be this; 1st, Godly sorrow; 2nd, Metanoian; 3rd, 
Salvation. The opposite of which is, 1st, Worldly sorrow ; 
2nd, Metamelomai (as in the case of Judas); 3rd, Death. 

Godly sorrow, then, is not repentance; but it works a 
reformation of life. In the case of these Corinthians, it 
worked wonderfully. Says Paul, ^- What carefulness it 
vrrought in you, yea, clearing of yourselves, yea, indignation, 
yea, fear, yea, vehement desire, yea, zeal, yea revenge." 
Such was the effect of godly sorrow on the minds, hearts 
and lives of the Corinthians, with reference to the conduct 
of some in the congregation. It produced a reformation. 

II. But we now propose to discuss this subject affirma- 
tively ; we wish to lay before you all the elements of that 
repentance which is unto life; and the importance of the 
subject demands that we should proceed cautiously, and 
present the matter fully. What, then, are the elements of 
repentance ? All the elements of repentance are found in 
one word, metanoian, which means a change of one's mode 
of thinking, feeling and acting — an amendment of life. 

1. The penitent man thinks differently. His manner of 
thinking is changed. His mind is enlightened, the eyes of 
his understanding opened, and his judgment informed; 
hence his thoughts are not such as they were. This change 
is produced by the testimony of God, through faith; indeed, 
it is the immediate result of faith. He has now dif_ 
ferent views of God, of Christ, of sin, and of himself. 
This whole subject is beautifully illustrated by Christ, in the 
parable of the prodigal son. Indeed the whole of the 15th 
chapter of Luke is devoted to this highly interesting sub- 
ject. When the prodigal son " came to himself," he had 
time for reflection. He then began to consider. " How 



SALVATION FEOM SIN. 169 

many hired servants of my father's," said he, " have bread 
enough and to spare, and I perish with hunger!" He 
thought very differently now from what he did when he 
was "wasting his substance with riotous living." Now he 
realized that " he had spent all" — that he was bankrupt. 
And this is the way the penitent feels, whose mind has been 
enlightened by the gospel of the grace of God. This 
brings us to the second 'element in repentance. 

2. A chajige of feeling. 

The penitent sinner feels, and feels deeply; but what, we 
ask, is the predominant, the all-absorbing feeling of his 
heart? We answer, it is that of humility mingled with sor- 
row. Indeed, there are humility, sorrow, joy and love — all 
mingled together. The heart is softened, the soul is melted 
into tenderness, and tears of contrition flow down the cheeks! 
Look at that publican, "standing afar off*, and not lifting so 
much as his eyes to heaven." Mark his humility ! Behold 
his contrition ! With downcast eyes, he " smites upon his 
breast, saying, God be merciful to me a sinner!" Look, 
again, at Saul of Tarsus, on his way to Damascus. He is 
now convinced that Jesus is the Christ, and in all the 
depth of his humility, he exclaims, "Lord, what wilt thou 
have me to do?" This is the language of a truly penitent 
heart. And no one is penitent enough till he is brought to 
this point, and from the very depth of his inmost soul makes, 
in all sincerity and humility, a similar inquiry. So long as 
men are disposed to quibble, and to ask. Can I not be saved 
in some other way? — "are not Abana and Pharpar, rivers 
of Damascus, better than all the waters of Israel?" they are 
not sufficiently penitent. A truly penitent soul will listen to 
the voice of God, in his word, with as much humility and 
docility as does the little child which confidingly looks up 
and receives the first accents of love from the lips of her 
who gave it birth ! " Lord, what wilt thou have me to do ?" 
is the language of his soul; and when the voice of inspira- 
tion falls upon his ear, commanding him what to do, he 
does "not confer with flesh and blood;" but, "joyfully re- 



170 SALVATION FROM SIN. 

ceiving the word," he goes forward and "obeys from the 
heart that form of doctrine which was delivered" to him, 
and to all men for their acceptance. A change of mind and 
feeling very naturally leads to a change of purpose, and 
this brings us to another element in repentance. 

The prodigal son said, "I will arise and go to my father." 
Here was a resolve — the formation of a purpose. Once he 
thought himself independent of his father, and had no idea 
of returning to him, upon whose home, counsel and fatherly 
care he had turned his back. But now a change has come 
over him, and he resolves to return and throw himself upon 
the mercy of his father. Perhkps he may not recognize me, 
but I will make myself known. Perhaps he may spurn 
me from his presence, and bid me begone for ever from his 
sight; but, nevertheless, "7 will arise'' and go to him. 
And he did go to his father! It was no fruitless resolve — 
no abortive efibrt. And this is a prominent element in 
true repentance. The sinner resolves, like the prodigal, 
to go to his father. He does not waste his time and ener- 
gies in fruitless resolves — in resolutions never carried into 
practice. He hears the voice of God, in the language of 
that beautiful song — 

Come humble sinner, in whose breast 

A thousand thoughts revolve; 
Come, with your guilt and fear oppress'd, 

And make this last resolve : 

And he determines it shall be the last resolve. He says, 
'^ I will arise and go to my father." And as he rises to go, 
the deep toned humility and contrition of his heart find ut- 
terance in the words of the Christian poet : 

I'll go to Jesus, though my sin 

Has like a mountain rose; 
His kingdom now I'll enter in, 

Whatever may oppose. 

Humbly I'll bow at his command, 

And there my guilt confess ; 
I'll own I am a wretch undone 

Without his sovereign grace. 



SALVATION FROM SIN. 171 

Surely he will accept my plea, 

For he has bid me come; 
And now I rise, and to him flee, 

For yet, he says, there's room. 

But there is still another element in repentance, to which 
I desire to call the attention of the reader. 

4. The confession of sin, 

"He that confesses and forsakes shall find mercy." The 
prodigal son went to his father and said, ''Father, I have 
sinned against heaven and in thy sight, and am no more 
worthy to be called thy son." 

The penitent makes his confession of sin to God, and not 
to men. He knows that God alone can forgive him, and 
therefore, like the publican, he prays — "God be merciful 
to me a sinner." His confession is unlike that of Judas 
Iscariot, who confessed his guilt to men, but from whose 
lips no confession was made to God. The true penitent, 
like David, confesses to God, saying, "Against thee, and 
thee only, have I sinned, and done this wickedness in thy 
sight." 

5. Another element of repentance is an amendment of 
life, a change of action. 

The penitent not only confesses, but he also forsakes. 
He " ceases to do evil, and learns to do well." The work, 
which began in a change of mind, and w^rought a change 
of heart, now develops itself in action. The whole mind 
and heart and life are under its influence. The penitent 
hears the voice of God, saying, " Let the wicked man for- 
sake his way, and the unrighteous man his thoughts; and 
let him turn unto the Lord and he will have mercy upon 
hira, and to our God and he will abundantly pardon." 

Godly sorrow w^orks a reformation of life. Beform! Re- 
form! is the language of true penitence. It is the duty of 
the true penitent, therefore, when in his power, to make 
restitution. To God, however, he never can make this 
restitution; for he is bankrupt in the sight of his Maker. 
But, to man, when he has the ability, he should make resti- 



172 SALVATION FKOM SIN. 

tution. Zaccheus said, "Lord, the half of my goods I give 
to the poor, and if I have taken any thing by false accusa- 
tion, I restore fourfold." This was the language of deep 
penitence. 

John the Baptist exhorted and urged those who came to 
his baptism, to "bring forth fruits worthy of repentance;" 
and when the people asked him, "What shall we do then?" 
he replied, "He that has two coats, let him impart to him 
that hath none; and he that hath meat, let him do likewise." 
" Then came also publicans to be baptized, and said unto 
him. Master, what shall we do?" John replied, "Exact no 
more than that which is appointed you." The soldiers de- 
manded of him, saying, "And what shall we do?" lie 
replied, "Do violence to no man, neither accuse falsely; 
and be content with your wages." 

An amendment in life, then, is an element in repentance; 
and no one, in the scriptural sense of the word, can be said 
to repent who does not reform his life, or "cease to do evil, 
and learn to do well." 

The prodigal amended his ways, went back to his father, 
and thenceforth acted the part of a dutiful son. Sinner, go 
thou, and do likewise! 

III. We now come to inquire, What are the motives to re- 
pentance f 

There are several. 1st, The commandment of God; 
2nd, Men must repent or perish ; 3rd, The goodness of God 
is designed to lead men to repentance. Let us examine 
these motives in the order in which we have stated them. 

1. God commands all men to repent. 

Said Paul to the Athenians: "And the times of this 
ignorance God winked at; but now commandeth all men 
every where to repent; because he hath appointed a day in 
which he will judge the world in righteousness by that man 
whom he hath ordained; of which he hath given assurance 
unto all men, in that he hath raised him from the dead;" 
Acts xvii. 30-31. 

This is an oracle from God, and has reference to all 



SALVATION FROM SIN. 173 

men; for "all have sinned, and come short of the glory of 
God." John the Baptist began by "preaching the baptism 
of repentance for the remission of sins." Jesus Christ pro- 
claimed to the Jews, "The kingdom of heaven is at hand, 
re-pent, ye, therefore, and believe the gospel." And the 
Apostles went out and "preached every w^here, that men 
should repentJ' Wherever they proclaimed the gospel, they 
preached " repentance towards God, and faith in our Lord 
Jesus Christ." 

God has the right to command his creatures, and, as they 
have sinned against Him, it is reasonable they should re- 
pent. He commands them to repent, because they are 
sinners, and he has made this one of the conditions on which 
he will accept and pardon them. 

2. A second motive is. Men must repent or perish. " Ex- 
cept ye repent, ye shall all likewise perish," is the language 
of Christ himself. There is no alternative. You must re- 
pent, or perish eternally. There is no other hope. Your 
eternal, as well as your present salvation, depends upon it ! 
Heaven or hell hangs upon the choice yoii make! God 
" has appointed a day in the which he will judge the world 
in righteousness " by Jesus Christ. Every one must stand 
at the judgment seat of Christ, and if we have not repented 
of our sins, and by " a patient continuance in well doing 
sought for glory, honor and immortality, we never can en- 
joy eternal life. His awful voice will be heard, pronouncing 
the soulrending sentence, " Depart from me, all ye workers 
of iniquity," and our eternal portion will be " the blackness 
of darkness for ever." 

3. But there is a third motive to repentance, which is, 
perhaps, the most powerful of all — the goodness of God, 

Paul asks the following highly important question : " Or 
despisest thou the riches of his goodness and forbearance 
and long suffering; not knowing that the goodness of God 
leadeth thee to repentance ?" Rom. ii. 4. 

The goodness of God! The riches of His goodness! 
What a fruitful theme ! Where shall I begin to recount 



174 SALVATION FKOM SIN. 

that goodness? The rich philanthropy of heaven is every 
where displayed. It was manifested in the creation of the 
heaven and earth. God formed this world as a vast temple 
for man, in which he might celebrate the praises of the 
Most High, and show forth His glory. His goodness is 
written in lines of living light across the heavens, and may 
be read in the sun, moon and stars. The clouds, the rain, 
the dew, and the light, are all full of love and goodness. 
Day and night, spring, summer and autumn, speak His 
kindness. Seedtime and harvest sing of his love. The 
rain falls upon the just and unjust, and the sun rises upon 
the good and the evil. The earth is loaded with ten thou- 
sand times ten thousand mercies! It is G-od's vast store- 
house for the use of man. "■ that men would praise the 
Lord for His goodness, and for His wonderful works to the 
children of men!" He is the Giver of every good and per- 
fect gift, the Father of mercies, and the God of all com- 
fort. 

But this is not all. He "so loved the world as to give 
His Son to die, that whosoever believeth in Him might not 
perish, but have everlasting life." That Son came to our 
world, took upon himself the form of a servant, and was 
made in the likeness of men; and, being found in fashion 
as a man. He humbled Himself and became obedient unto 
death, even the death of the cross. O ! what a manifesta- 
tion of love was this. In Christ Jesus our Lord we learn 
the great truth, that "God is love!" Jesus was the very 
embodiment of goodness. He arose for our justification, 
captivated captivity, ascended to heaven, where He ever 
lives a faithful High Priest for His people, and the Media- 
tor between God and man. What a vast and sublime dis- 
play of love! O the depth and height of the goodness and 
love of God ! Sinner, this goodness is designed to lead you 
to repentance. This love appeals to thy heart. Its lan- 
guage is, " Come unto Me, all ye that labor and are heavy 
laden, and I will give you rest." " Come and let us reason 



SALVATION FEOM SIN. 175 

together; and though your sins be as scarlet, they shall be 
made as white as snow." 

God and Christ, the Holy Spirit and the church, are all 
interested in your salvation. God calls and says, "Look 
unto Me, all ye ends of the earth, and be saved; for I am 
God, and there is none else." 

Jesus says, " Ho, every one that thirsteth, come ye to the 
water." " And the spirit and the bride say come." All 
heaven is interested in the repenting sinner. " There is joy 
in heaven over one sinner that repenteth." The angels re- 
joice! What a sublime revelation, that one repenting sin- 
ner should create a sensation in heaven ! Angels in heaven 
and saints on earth rejoice! And, sinner, shall thy heart 
be cold? Is there no love, no contrition there? Will you 
not, do you not, repent? 0! "repent and be converted, 
that your sins may be blotted out, and that times of refresh- 
ing may come from the presence of the Lord." 

nj. Confession of Faith in Christ. 

Men are not only commanded to believe in Christ and 
amend their lives in order to salvation, but they are also 
commanded to confess their faith in Him. And this will be 
the next subject of our present discourse. This confession 
has reference to the Messiahship of Jesus Christ, and is not 
to be confounded with the confession of sin. " When Je- 
sus came into the coasts .of Cesarea Philippi, He asked His 
disciples, saying. Whom do men say that I, the Son of Man, 
am ? And they said, Some, John the Baptist; some, Elias; 
and others, Jeremiah, or one of the prophets. He saith 
unto them, But whom say ye that I am? And Simon Pe- 
ter answered and said, Thou art the Christ, the Son of the 
living God.'' Matt. xvi. 13-16. 

This is the confession w^hich every penitent believer is 
commanded to make. The Messiahship of Jesus Christ is 
the geat central truth of Christianity. It is that truth 
which vitalizes the whole system, and stamps it with the 
divine image. The Lord Jesus is the alpha and omega of 



176 SALVATION FROM SIN. 

our holy religion. His divinity is that full-orbed truth, 
around which all oth^r truths revolve. There is nothing 
strange, then, in the fact that God has made a confession of 
this truth a cardinal element in our obedience to the gospel, 
and one of the conditions of our justification before Him. 

E'athaniel made this confession when he said: ^' Babbi, 
thou art the So7i of God; thou art the King of Israel;^' John 
i. 49. And Paul, in the tenth chapter of his Epistle to the 
Eomans, brings this element of obedience fully out: "The 
word is nigh thee, even in thy mouth, and in thy heart: 
that is, the word of faith, which we preach; that if thou 
shalt confess with thy mouth the Lord Jesus, and shalt believe 
in thine heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth unto 
righteousness; and with the mouth confession is made unto 
salvation.' ' 

We sometimes hear persons speak of confessing Christ in 
baptism; (and this is confessing him in example;) but the con- 
fession of which -we speak is made iviih the mouth. It^is an 
open, public confession in words. This is the sort of con- 
fession, or profession, that both Peter and I^athaniel made. 
It is a. confession of what you believe in your heart. You 
believe that Jesus Christ died for your sins, and arose from 
the dead for your justification unto life, and you confess 
your faith openly before men; and, in the most public man- 
ner, make an avowal of your trust in him for salvation. 
This confession is made " unto," or in order to, " salvation." 
It is a prerequisite to immersion. The Ethiopian eunuch 
said to Philip: "See, here is water; what doth hinder me 
to be baptized ?" Philip replied: "If thou believest loithall 
thine heart, thou mayest." Then the eunuch made the fol- 
lowing noble confession: "I believe that Jesus Christ 
IS the Son of God." Then Philip immersed him, and he 
went on his way rejoicing. 

This manner of confessing Christ is a very different thing 
from the relation of what is called a " Christian experienced^ 
What sort of a " Christian experienced^ could have been re- 



SALVATION FKOM SIN. 177 

lated by JS'athaniel, by Saul of Tarsus, or by the Ethiopian 
eunuch? ]^athaniel could have given the "experience" of 
a Jew; Saul that of a persecuting sectarian; and the eu- 
nuch, at best, that of a Jewish proselyte. Did each one of 
the three thousand on the day of Pentecost, and the five 
thousand in Solomon's porch, relate an "experience?" K 
so, who heard them, and where is the proof of the fact ? 
What sort of a " Christian experience" could the three thou- 
sand tell who cried out, "Men and brethren, what shall we 
do?" and to whom Peter replied, "Repent and be baptized, 
every one of you, in the name of Jesus Christ, for the re- 
mission of sins; and ye shall receive the gift of the Holy 
Spirit?" Or the five thousand to whom he said : " Repent, 
and be converted, that your sins may be blotted out ?" A 
" Christian experience" they could not, and, therefore, did 
not, give! But they could confess their faith in Christ; 
and, as this is the very thing the gospel requires of penitent 
believers, we may rest assured that this is what they did. 
How long would it require to relate three thousand "expe- 
riences" of ordinary length? If the one hundred and 
twenty disciples heard the '^experience" of the three thou- 
sand on Pentecost, one by one, in modem style, how long 
did it take them ? Is it likely they could have immersed 
them the same day, after having heard them ? If they 
could not, how was it a short time after in Solomon's porch ? 
Here five thousand believed and obeyed. We leave these 
questions for our Baptist brethren to answer, if they can, 
consistently with their practice in modem times. 

A sinner can only relate the " experience" of a sinner, 
A penitent can only relate the " experience" of a penitent. 
And a man must be a Christian, yea, live the Christian's 
life, before he can have the experience of a Christian. 
What a singular conception, that men should be called on 
to relate a "Christian experience" before they are Christians ! 
This is to recognize them as such before they have con- 
fessed Christ, and before they have obeyed the gospel ! 

Paul tells us that " tribulation worketh patience ; and 
12 



178 SALVATION FROM SIN. 

patience, experience; and experience, hope." This is Chris- 
tian experience ; but how unlike those modern dreams and 
visions called by this name ! And how different, too, from 
that noble confession which the sinner is called upon to 
make, " with contrite heart and flowing eyes !" In apos- 
tolic times the penitent was not called on to tell what he 
had seen or felt. He was not asked what voices he had 
heard, nor what visions he had seen. The great question 
was. What do you believe f " If thou believest with all thine 
heart, thou mayest" be baptized. Confess with your mouth 
the Lord Jesus, believing in your heart that God has raised 
him from the dead. This is the great confession — the no- 
blest confession mortal man ever made. 

To show what importance was attached to this confession 
when Christ was on earth, I refer to the following facts : 
When he had restored to sight the man who was born blind, 
and the question was asked, who had done this wonderful 
work, his parents were afraid to answer the Jews, and 
therefore said of their son, "He is of age, ask //im." "These 
words spake his parents, because they feared the Jews; for 
the Jews had agreed already, that if any man did confess that 
he was Christ, he should be put out of the synagogue." A 
public confession of him, then, was the turning point, and 
sealed the .fate of the individual in the estimation of the 
Jews. Hence, too, we read: "E"evertheless among the 
chief rulers also many believed on him, but because of the 
Pharisees they did not confess him, lest they should be put 
out of the synagogue : for they loved the praise of men 
more than the praise of God;" John xii. 42,43. And this 
is the great difficulty now, in the minds of thousands. They 
love the praise of men more than that of God, and do not 
make this noble confession. But Jesus says : " Whosoever, 
therefore, shall confess me before ro.en, him will I confess 
also before my Father who is in heaven. But whosoever 
shall deny me before men, him will I also deny before my 
Father who is in heaven ;" Matt. x. 32, 33. 

Again be says: "Whosoever shall confess me before 



SALVATION FROM SIN. 179 

men, him shall the Son of Man also confess before the an- 
gels of God: but he that denieth me before men, shall be 
denied before the angels of God;" Luke xii. 8, 9. This 
confession, then, becomes a very important matter. It 
is by no means a non-essential. The Christian Law- 
giver has made it one of the terms upon which he 
will acknowledge us before his Father and the holy 
angels. "Who is a liar," says John, "but he that de- 
nieth that Jesus is the Christ?" " Every spirit that confes- 
seth that Jesus Christ is come in the flesh, is of God." 
"Hereby know we the spirit of truth and the spirit of er- 
ror." "Fight the good fight of faith," says Paul to Timo- 
thy, "lay hold on eternal life, whereunto thou art called, 
and hath professed a good profession before many wit- 
nesses." 

We invite the penitent believer, with his hand upon his 
heart, and his eye upon the Searcher of souls, to come for- 
ward and make a profession of his faith in Christ. " God 
has highly exalted him, and given him a name which is 
above every name; that at the name of Jesus every knee 
should bow, of things in heaven and in earth, and under 
the earth; and that every tongue should confess that Jesus 
Christ is Lord, to the glory of God the Father." This is 
the law of God; and, remember, if you do not confess 
him on earth, he will deny you before his Father and the 
holy angels. Remember, that if you confess him not on 
earth to your salvation, you will be compelled to confess 
him, in the day of judgment, to your everlasting confu- 
sion. For it is written, "As I live, saith the Lord, every 
knee shall bow to me, and every tongue shall confess to God," 
But now, if thou wilt confess with thy mouth the Lord Je- 
sus, and wilt believe in thy heart that God hath raised him 
from the dedd, thou shalt be saved. 

IV. Calling on the name op the Lord. 

We have now discussed the subjects of Faith in Christ, 
Repentance unto Life, and a Confesaiou of Faith in our 



180 SALVATION FROM SIN. 

Lord and Saviour; and answered the great question, 
"What shall I do to be saved?" only in part. We now 
propose to advance one step further in calling up the ele- 
merits of gospel obedience. The subject now to be exam- 
ined is that of " Calling on the Il^ame of the Lord." Is 
this exercise, whatever it may import, essential to salvation 
from sin ? We affirm that it is, and present the following 
proof: 

Joel makes the following prediction, which Peter applies 
to the day of Pentecost: "And it shall come to pass, that 
whosoever shall call on the name of the Lord shall he delivered; 
for in Mount Zion and in Jerusalem shall be deliverance, as 
the Lord hath said, and in the remnant whom the Lord 
shall call;" Joel ii. 32. Peter, as already stated, repeats it 
as follows: "And it shall come to pass, that whosoever 
shall call on the name of the Lord shall be saved;^' Acts ii. 21. 
The language of Paul tends to the establishment of the 
same truth: "For there is no difference between the Jew 
and the Greek; for the same Lord over all is rich unto all 
that call upon Him; for whosoever shall call upon the name 
of the Lord shall be saved;" Eom. x. 12, 13. 

From these testimonies it must be evident that whatever 
this phraseology may imply, "calling on the name of the 
Lord" is essential to salvation from sin. 

What, then, is the import of this language? In order 
to determine this question, we must examine its use in the 
word of God. 

Its first occurrence is Gen. iv. 26 : " Then began men to 
call upon the name of the Lord." The force of this, how- 
ever, seems to be set aside, so far as our question is con- 
cerned, by the marginal reading, "Men began to call them- 
selves by the name of the Lord." And hence it would ap- 
pear that from this time the inhabitants of thfe earth were 
distinguished as the "sons of God" and the "children of 
men;" for it is said the "sons of God" married the daugh- 
ters of men." 

Of Abraham it is said, "And he removed from thence 



SALVATION FEOM SIN. 181 

unto a mountain on the east of Bethel, and pitched his 
tent, having Bethel on the west and Hai on the east; 
and there he builded an altar unto the Lord, and called upon 
the 7iame of the Lord;" Gen. xii, 8. On a subsequent occa- 
sion, Abraham returned to this altar, as we read in Gen. 
xiii. 4, where it is said he returned unto the place of the 
altar, which he had made there at the first; and there Abra- 
ham called on the name of the Lord. 

Again, we read, "And Abraham planted a grove in Beer- 
sheba, and called there on the name of the Lord, the everlast- 
ing God;" Gen. xxi. 33. 

Of Isaac, also, it is said, "And he builded an altar there, 
and called upon the name of the Lord;'' Gen. xxvi. 25. 

I^ow, let us enquire, "What did Abraham and Isaac do 
when they " called on the name of the Lord?" 

It may be replied, perhaps, that they invoked His name. 
This is correct, no doubt, as far as it goes; but this is not 
all they did. They built altars and oflered sacrifices to 
God, asking Him to accept the offerings and bestow His 
blessing upon them. This act is so plain that it needs not 
to be argued. These sacrifices were positive divine institu- 
tions. We call special attention to this whole question. 

We have a full illustration of the position already taken, 
in the great test submitted by Elijah between himself and 
the prophets of Baal. Altars were erected, and bullocks 
offered; and the prophets of Baal directed to call on the 
name of their gods. "And call ye on the name of your 
gods, and I," said Elijah, "will call on the name of the 
Lord;" 1 Kings xviii. 24. 

ITaaman was wroth when Elisha sent him to the Jordan 
to dip himself seven times, and said, "Behold, I thought, 
he will surely come out to me, and stand and call on 
the name of the Lord his God, and strike his hand over 
the place, and recover the leper;" 2 Kings v. 11. 
This phraseology also occurs in the following places: 
David says, "O give thanks unto the Lord; call upon 
his name; make known his deeds among the people;" Ps. 



182 SALVATION FROM SIN. 

cv. Again: "I will take the cup of salvation and call 
upon the name of the Lord. I will pay my vows unto the 
Lord now in the presence of all his people;'' Ps. cxvi. 13, 14. 

It must now be clear to every reader that the exercise of 
" calling on" or invoking " the name of the Lord" was al- 
ways associated with obedience to some positive divine law. 
In this respect there is a marked difference between this 
exercise and ordinary prayer, or prayer on ordinary oc- 
casions. 

Grod put his name in Jerusalem, and placed it in certain 
institutions J and when the devout worshiper attended to those 
ordinances he invoked the name of the Lord while doing 
so. " Then there shall be a place which the Lord your God 
shall choose to cause his name to dwell there; thither shall 
ye bring all that I commanded you; your burnt offerings 
and your sacrifices, your tithes and the heave-offering of 
your hand, and all your choice vows which ye vow to the 
Lord;" Deut. xii. 11. 

Again : " An altar of earth thou shalt make unto me, 
and shalt sacrifice thereon thy burnt offering, and thy peace 
offerings, thy sheep, and thy oxen : in all places where Ire- 
cord my name, I will come unto thee, and I will bless thee;" 
Exodus XX. 24. 

Many other passages of similar import might be quoted; 
but these are sufficient for our purpose. 

We regard the following points as sustained : 1. To call 
on the name of the Lord, in Scripture usage, is to invoke 
his name. 2. But this invocation of his name was gene- 
rally, if not always, associated with obedience to some positive 
divine law. And, 3. The law or institution was one in which 
the Lord had " placed his name.^^ 

With this view of the subject, how beautiful is the lan- 
guage of the Prophet : "For then will I turn to the people 
a pure language that they may all call upon the name of 
THE Lord, to serve Him with one consent." We now en- 
quire. With what positive divine institution is this exercise as- 
sociated under the gospel ? 



SALVATION FROM SIN. 183 

Peter, in quoting the language of Joel, and applying it 
to the day of Pentecost, taught the convicted multitude to 
"call on the name of the Lord." But we have other testi- 
mony which brings us directly to the point in question. 
When Ananias went to the convicted Saul, who, under the 
influence of his faith in Christ, was now deeply penitent, 
he said to him : "And now why tarriest thou? arise, and 
be baptized and wash away thy sins, calling on the name of 
the Lord;^^ Acts xxii. 16. Baptism, then, is i\iQ jposiiive di- 
vine institution, under the gospel, with which the exercise of 
" calling on the name of the Lord" is associated. The peni- 
tent believer is commanded to be immersed, " calling on the 
name" of that Lord into which he is immersed ! 

Calling on the name of the Lord presupposes faith; for, 
says Paul, "How shall they call on him in whom they have 
not believed ?" The true penitent, then, under the influ- 
ence of a living faith in Jesus Christ, not only confesses his 
faith in the Messiah, but he bows his whole soul, body and 
spirit, to his authority; and as he does so, he " invokes the 
name of the Lord" — that Lord whom he has just confessed, 
and into whom he is now baptized. 

How often do we witness the fact of poor penitent sin- 
ners being invited to the "mourner's bench," called, in 
modern style, "the altar of humiliation;" and there they 
are taught to pray till God shall bless them with the pardon 
of their sins ! Now, if God has " placed his name there," 
and promised in his holy word to pardon sinners at such a 
time and place, it is all right ; but if he has done neither, 
the whole thing is a human invention ! Prayer, without obe- 
dience^ when the ability to obey is possessed, will never be 
heard! "I^ow, we know that God heareth not sinners; 
but if any man be a worshiper of God, and doeth his will, 
him he heareth;" John ix. 31. 

But these sin-convicted mourners are not only taught to 
come to the " altar of humiliation" and there wrestle with 
God, Jacob-like, till he bless them ; but they are actually 
taught to pray for faith ! as if they could pray at all with- 



184 SALVATION FROM SIN. 

out it ! Have these ministers yet to learn that, " Without 
faith it is impossible to please God V' And do they invite 
unbelievers — infidels, for such are all men in fact without 
faith — to the " altar of humiliation" to pray. And do such 
persons come to the "altar" with aching hearts and stream- 
ing eyes, without faith ? Do they go there crying, " God 
be merciful to us sinners," and still have no faith ? What 
a sad commentary on men's knowledge of the ways and 
word of God ! and yet these mourning souls, with a full 
and firm conviction that Jesus is the Messiah, the Son 
of the living God, are exhorted by their spiritual advisers 
to believe ! " Only believe," say they, " and the blessing 
is yours." Such advice is not at all appropriate to such 
characters, nor to such a place. They do not require to be 
told to believe, for, unless all their present exercises are hy- 
pocritical, ihei/ do believe; and now they require some faith- 
ful Peter or Ananias to lead them on in the path of obedi- 
ence. "No unbeliever can make acceptable prayer to God ; 
and if such professed mourners are unbelievers, the whole 
business is nothing but mockery. 

O for some Peter to point the believing penitent in the 
way of salvation ! To announce to all who inquire, " Men 
and brethren, what shall we do ? " Reform and be baptized, 
every one of you, in the name of Jesus Christ, for the re- 
mission of sins." for some " devout Ananias" to pour 
into the ears of every contrite soul the spirit-stirring, heart- 
cheering and conscience-easing exclamation, "And now why 
iarriest thou? arise, and be baptized, and wash away thy 
sins, calling on the name of the Lord .^" 

How beautiful and appropriate that the penitent believer, 
who is about to be " baptized into the name of the Father, 
and of the Son, and of the Holy Spirit," should go down 
into the water with his heart lifted up in prayer, and his 
whole soul engaged in " calling upon the name of the Lord !" 
The Lord has placed his name in this holy institution, and 
wherever he places his name, there he will meet with those 
who " diligently seek him." This is an " altar" of divine 



SALVATION FKOM SIN. 185 

appointment ; the one to which we before alluded is of hu- 
man origin. We have now brought out another element 
of gospel obedience; and, in conclusion, let me urge upon 
all truly penitent persons not to tarry. Do you believe, with 
all your heart, that Jesus is the Christ, and are you really 
penitent on account of sins ? Is the language of your heart, 
'' Lord, what wilt thou have me to do V Then let us say 
to you, " Arise, and be baptized, and wash away thy sins, 
calling on the name of the Lord." Be " buried with Christ 
by baptism into death," that you may arise in his image, 
and " walk in newness of life." Over this scene angels in 
heaven and saints on earth will rejoice; and God and Christ 
will be glorified. 

V. Baptism or the obedience op paith. 

We have treated of four elements in gospel obedience, 
and now call attention to the fifth and last element, which 
is baptism or the obedience of faith. We do not mean by 
this that baptism alone constitutes obedience to the faith ; 
but that as baptism is 2, positive divine law, God has made it 
the great test of faith and loyalty to himself. Such a test 
he has given in every age of the world, Adamic, Patri- 
archal, and Jewish; and it is so under Christ. Obedi- 
ence to positive divine institutions, which are founded alone in 
the will of the Lawgiver, is the great test of our faith in 
Christ. Hence baptism is very appropriately called the obe- 
dience of faith. 

" By whom," says Paul, speaking of Christ, " we have 
received grace and apostleship, for obedience to the faith 
among all nations, for his name ;" Rom. i. 5. Again, when 
speaking of the gospel, he says, " But now is made mani- 
fest, and by the Scriptures of the Prophets, according to the 
commandment of the everlasting God, made known to all 
nations /or the obedience of faith ;^^ Rom. xvi. 26. 

We also read in Acts vi. 7: " And the word of God in- 
creased; and the number of the disciples multiplied in 



186 SALVATION FROM SIN. 

Jerusalem greatly; and a great company of the priests were 
obedient to the faith." 

Touching the obligation to be baptized, it is sufficient for 
our present purpose to quote the commission as given by 
Matthew : " Go ye, therefore, and teach (disciple) all na- 
tions, baptizing them into {eis) the name of the Father, and 
of the Son, and of the Holy Spirit ; teaching them to ob- 
serve all things whatsoever I have commanded you; audio, 
I am with you always, even unto the end of the world;" 
chap, xxviii. 19-20. 

Having submitted these general remarks, we now propose 
to show that baptism is, in some way, connected with salva- 
tion from sin. And, in doing this, we shall take special 
care to present the subject in the light of truth. 

We invite your attention to the design of Christian immer- 
sion. 

This subject excites as deep an interest now as ever the 
mode or action of baptism did. The question. For what 
purpose are we baptized ? will be asked by a thousand inqui- 
rers ; and it must be answered. 

There are various opinions on this subject, some of which 
I shall now proceed to notice : 

1. " Baptism is the door into the church J' 

Some theologians assume the position that baptism is the 
door into the church; but where is the proof? The Scrip- 
tures no where speak of baptism as a " door." Such a 
figure, if the Scriptures used it, would give more impor- 
tance to baptism than the " orthodox" are willing to concede 
to it. The door must be passed before the house can be 
entered, and if baptism be the door into the house or temple 
of God, the unbaptized are forever excluded. But immer- 
sion is not the door, and Christ says, ''Jam the door of the 
sheep ;" John x. 7. Those who enter the church or house 
of the Lord, must enter through this door. But how do we 
enter Christ ? Let Paul answer : " For as many of you as 
have been baptized into Christ, have put on Christ;" Gal. 
iii. 27. 



SALVATION FKOM SIN. 187 

2. " Baptism is the sign of remission,'' etc. 

This is another assumption. Baptism is not a sign of any 
thing. The Scriptures do not so speak of it as such ; and 
in the absence of all proof we can have no faith in such a 
position. A sign, in the scriptural use of the term, is a 
token or mark which remains visible. The rainbow is a sign 
in this sense. For though it is not always visible, yet it 
appears and reappears sufficiently often to entitle it to the 
appellation of a jperjpetually recurring sign. " And God said, 
This is the token of the covenant which I make between me 
and you and every living creature that is with you, for jper- 
petual generations. I do set my bow in the cloud, and it shall 
be for a token of a covenant between me and the earth. 
And it shall come to pass, when I bring a cloud over the 
earth that the bow shall be seen in the cloud. And the bow 
shall be in the cloud ; and I will look upon it/' etc. ; Gen. 
ix. 12-16. This was a sign or token that could be " seen," 
" looked upon." Circumcision is a sign. Paul says, Abra- 
ham " received the sign of circumcision," etc. ; Eom. iv. 11. 
Circumcision was a sign which could be verified : It was a 
visible mark or token in the fiesh. Baptism is not a sign in 
this sense. Its administration leaves no visible mark or 
token attesting any thing. One hour after an immersion, 
supposing all the eye-witnesses to be dead, where would be 
the proof of the transaction ? Where would be the sign ? 
An invisible sign is no sign at all. ISTot so with circumcision. 
This is a standing or perpetual sign, which can be verified 
at any time ; hence the Apostle very properly calls it a sign. 

3. " Baptism is a sign and seal." 

It is also claimed for baptism that it is a seal. This, like 
the two previous positions, lacks divine authority. Baptism 
is not a seal. Circumcision was a seal to Abraham, but to 
no one else. Eom. iv. 11. It was a " seal of the righte- 
ousness which he had before he was circumcised." Chris- 
tians are sealed by the Holy Spirit. 2 Cor. i. 22; Eph. i. 
13. Christ was sealed with the Holy Spirit after his bap- 
tism. John vi. 27. 



188 SALVATION FROM SIN. 

May we not safely affirm that baptism is neither a door, 
sign nor seal f In the absence of all proof, we are forced to 
this conclusion. For what purpose, then, are we immersed ? 
What is the design, the object, of Christian immersion ? I 
answer, 

1. That baptism, jper se, is for nothing. 

Baptism, without faith and repentance in the subject, is 
nowhere commanded, and consequently is for no purpose 
under heaven. Baptism in the gospel scheme never stands 
alone. The doctrine of " baptismal regeneration," is re- 
generation by the act of baptism alone, without faith or 
repentance in the subject. No denomination, known to me, 
practices this except the Romanists and Protestant Pedo- 
baptists. But I observe, 

2. That baptism, preceded by faith, a change of heart and 
repentance, is for salvation. 

And in the outset, I desire to call particular attention to 
the fact thai remission of sins, under every dispensation, has 
always been connected with a positive divine institution. If 
there be any exceptions to this law, they are few and far 
between. No one, I presume, will deny the position that 
the sin offerings under the law were positive divine institu- 
tions ; and that through these the Israelites received remis- 
sion by faith in a Messiah to come. But if this be called 
in question, the proof is at hand. With this view of the 
subject, the Jewish people could very clearly understand 
why remission of sins was connected with a positive divine law 
in the preaching of John the Baptist ; because they knew 
that such had been the case from the beginning. "We are 
now prepared to examine the proof-texts on this subject. 
And let the reader remember our proposition, that baptism, 
preceded by faith, a change of heart and repentance, is for 
salvation. 

First Proof: " John did baptize in the wilderness, and 
preach the baptism of repentance /or the remission of sins ;" 
Mark i. 4. The baptism of John was for the remission of 
sins. He did not immerse men because their sins were for- 



SALVATION FEOM SIN. 189 

given ; but in order that they might be. See Luke iii. 3. 
John the Baptist called upon men to believe in the coming 
Messiah, to repent and be baptized for the remission of all 
past sins. John's disciples received remission through a 
positive divine institution. It is just as reasonable to suppose 
that the Jews received remission before thej offered their 
sin offerings, as it is that John's disciples did before they 
were baptized. 

Second Proof: " He that believeth, and is baptized, shall 
be saved ; but he that believeth not shall be damned ;" 
Mark xvi.' 16. This is a part of the great commission given 
to the Apostles after Christ arose from the dead. Its lan- 
guage is plain, and addresses itself to the understanding of 
all. Salvation is here as clearly predicated upon faith and 
baptism, as that two and two make four. By whose au- 
thority shall we read the commission, " J?e that believeth shall 
be saved f Would not this be handling the word of God 
deceitfully? Should we not offer an insult to the great Law- 
giver ? It is undeniable that, in the commission, faith and 
baptism are made essential to salvation from sin. Faith, 
the principle of action, brings men to baptism — a positive 
institution — where they find salvation from sin through the 
blood of Christ. 

Third Proof : " Repent and be baptized, every one of you, 
in the name of Jesus Christ, for the remission of sins, and 
you shall receive the gift of the Holy Spirit," etc. ; Acts 
ii. 38. • 

Did Peter preach the doctrine of the commission ? Per- 
haps none are so reckless as to deny that he both under- 
stood and preached it. We have seen how the commission 
reads ; now let us examine Peter's version of it. Three 
thousand penitent believers ask, " Men and brethren what 
shall we do ?" Life and death, heaven and hell, salvation 
and damnation hang upon Peter's answer. A mistake 
would have been fatal. They ask an explicit question, and 
demand an explicit, unequivocal, unfigurative answer. This 
is neither the time nor the place for evasion. They ask in 



190 SALVATION FROM SIN. 

anguish what they must do. Peter says, " Repent * * 
every one of you, in the name of Jesus Christ, for the remis- 
sion of sins," etc. They were to repent in the name, or by 
the authority of Jesus Christ. Will any deny that they were 
commanded to repent in okder to the remission of sins ? If 
we ask the question. For what purpose were they to repent ? 
would not the answer be, for the remission of sins f This 
must be so. Well, they were commanded to do something 
else /or the same purpose I "Repent and be baptized, every 
one of you, in the name (by the authority) of Jesus Christ, 
for the remission of sins." Repentance and baptism are 
here connected together by the copulative conjunction 
" and," and both were commanded for the one purpose — 
the remission of sins. If these persons were to be baptized 
because their sins had been forgiven, then they were to 
repent for the same reason ! Can any one believe this ? Must 
men repent because th^ir sins are forgiven ? Strange doc- 
trine, this ! Let us read the passage as our opponents claim 
to interpret it : " Repent and be baptized every one of you, 
in the name of Jesus Christ, because your sins are remitted, 
and you shall receive the gift of the Holy Spirit." That is, 
if you will repent and be baptized, for the reason assigned, 
you shall receive the gift of the Holy Spirit. That is, they 
shall receive the Holy Spirit because they repent of a good 
thing — the remission of sins! Such an interpretation is 
absurd. 

But ivhen did these three thousand converts receive the 
remission of sins ? At what moment of time were they par- 
doned? " It is God that justifies." God, for Christ's sake, 
pardons sin. The act of pardon takes place in heaven, in 
the mind of God himself. At what moment did he pardon 
the three thousand ? Were they pardoned when they be- 
lieved ? Certainly not ; for after this they ask with deep 
remorse what they must do. Were they pardoned wheyi 
they asked what they must do ? Certainly not ; for after this 
Peter tells them to repent, and be baptized for this very 
thing — "the remission of sins." When, then, were they 



SALVATION FEOM SIN. 191 

pardoned ? We are driven to the conclusion that if they 
were pardoned at all, the act of pardon passed at the very 
moment when they obeyed what Peter commanded. If 
they were pardoned before they obeyed, God must have 
pardoned them in violation of his own law, which is not at 
all admissible. Besides, if they were justified before obedi- 
ence, why obey at all ? We conclude, then, that the three 
thousand received the remission of their sins through the 
medium of sl positive divine institution; and that consequently 
they were pardoned in the act of obedience to that divine 
law. 

Again : The remission of sins and the reception of the 
Holy Spirit, are consequent on obedience to the same con- 
ditions. Did these persons receive the Holy Spirit before 
baptism ? If so, there is no meaning in Peter's language. 
And if they did not receive the Holy Spirit before baptism, 
why suppose they were pardoned before it ? The truth is, 
that the doctrine preached by Peter on the day of Pente- 
cost, is the doctrine of the commission ; and this very doc- 
trine of remission is to be preached in all the world; "for the 
promise (of remission and the Holy Spirit) is unto you, and 
to your children, and to all that are afar off", even as many 
as the Lord our God shall call." And he who preaches 
any other doctrine now, preaches another gospel. 

Fourth Froof : " Repent ye, therefore, and be converted, 
that your sins may be blotted out, when the times of refresh- 
ing shall come from the presence of the Lord," etc. ; Acts 
iiiTig. 

In this proof text we find that remission is predicated on 
repentance and conversion, i^ow it will be admitted, I pre- 
sume, that/az7A must in the order of time precede repent- 
ance, and, as a matter of course, conversion ; for no one is 
converted before he believes and repents. A man, then, 
according to the testimony before us, must first believe, 
then repent, and then be converted in order to remission ; 
for, said Peter, " Repent and be converted, that (in order 
that) your sins may be blotted outy^ etc. N'ow, I ask, did 



192 SALVATION FKOM SIN. 

Peter, in the case before us, submit the same conditions of 
pardon that he did on Pentecost ? Or did he tell the five 
thousand that they could be saved upon conditions unlike 
those submitted on that memorable day ? Were the ^ve 
thousand baptized or not ? 'No one, I suppose, will deny 
their baptism. When, then, were they baptized ? Were 
they baptized before they repented ? Your answer will be 
in the negative. Were they baptized before they were con- 
verted f Your answer will still be in the negative. When, 
then, were they baptized ? Your answer must be, that in 
the Apostolic age, persons were baptized so soon as conver- 
ted. Very well. This is just the point at which Peter 
places the " blotting out of their sins !" " Repent," says 
he, *' and be converted, that your sins may be blotted out." 
Their sins were blotted out when they were converted, and 
that was at the time of their baptism. Conversion is a pro- 
cess, and baptism is the consummation of that process ; and 
here, through the medium of a positive divine institution, their 
'^ sins were blotted out," and " times of refreshing came 
from the presence of the Lord." 

Fifth Proof: " And now why tarriest thou ? arise, and be 
baptized, and wash away thy sins, calling on the name of 
the Lord;" Acts xxii. 16. 

At what point of time did Saul receive remission of sin ? 
Was he pardoned when Christ appeared to him on his way 
to Damascus ? The answer must be, that he was not. Was 
he in a state of justification when Ananias went to him? 
The language of Ananias forbids such a conclusion. He 
directed Saul to arise, be baptized, and wash away his sins. 
Was he not pardoned, then, in this act of obedience? If he 
was not, pray when did he receive remission ? Where is the 
proof that he was pardoned at all, if it was not when he 
was baptized? The only evidence on the subject, shuts us 
up to this conclusion. He was not pardoned when Ananias 
went to him ; he was baptized to wash away his sins ; he 
obeys and forthwith preaches Jesus. Let it be noted that 
this is Paul's own account of this transaction. Would he 



SALVATION FROM SIN. 193 

have made this statement several years after his baptism, if 
he had not been satisfied that when he was baptized his sins 
were washed away ? Ananias directed him to do a certain 
thing for a specific purpose; he submits and is pardoned. To 
suppose otherwise would be to impeach Ananias, and to 
force us to the conclusion that Paul was deceived. Paul 
received remission, then, in obedience to a positive divine in- 
stitution. 

Sixth Proof: ^' But God be thanked that (though) ye were 
the servants of sin, ye have obeyed from the heart that form 
of doctrine which w^as delivered you. Being then made 
free from sin, ye became the servants of righteousness;" 
Rom. vi. 17-18. 

The apostle, in this chapter, speaks of the baptism of 
the disciples at Eome, in the following style : " How shall 
we, that are dead to sin, live any longer therein ? Know ye 
not that so many of us as were baptized into Jesus Christ, 
were baptized into his death ? Therefore we are buried with 
him by baptism into death ; that like as Christ was raised 
up from the dead by the glory of the Father, even so we 
also should walk in newness of life." He then states the 
following very important truth : " For if we have been 
planted together in the likeness of his death, we shall be 
also in the likeness of his resurrection. Knowing this, that 
our old man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not serve sin. 
For he that is dead, is free from sin." 

The apostle clearly fixes the point of our deliverance 
from sin to our " burial with Christ by baptism into death." 
And in the passage first quoted, he affirms that we are 
" made free from sin," when we " obey from the heart that 
form of doctrine which was delivered us." 

In harmony with the above, is Paul's language to the 
Colossians. At the 9th verse of 2nd chapter, he says : " And 
ye are complete in him" — Christ. He then adds : " In 
whom also (that is, in Christ) ye are circumcised with the 
circumcision made without hands, in putting ofi* the body 



194 SALVATION FROM SIN. 

of the sins of the flesh by the circumcision of the body of 
Christ ; buried with him in baptism, wherein also ye are 
risen with him through the faith of the operation of God, 
who hath raised him from the dead. The circumcision of 
Christ is doubtless " the circumcision of the heart." This 
takes place before we are " buried with Christ in baptism." 
Our hearts are sprinkled from an evil conscience by the blood 
of Christ, and our bodies are washed with pure water. But 
we are not only buried with Christ in baptism, we are also 
raised with him in it, " through the faith of the operation 
of God." And hence, says the apostle, at the commence- 
ment of the 3rd chapter, '^ If ye, then, be risen with Christ, 
seek those things which are above, where Christ sitteth on 
the right hand of God." 

I now turn your attention to the words of Paul to Titus: 
" Not by works of righteousness which we have done, but 
according to his mercy he saved us, by the loashing of re- 
generation, and renewing of the Holy Spirit, which he shed 
on us abundantly, through Jesus Christ our Saviour;" Ti- 
tus iii. 5-6. This is an important passage. Mark the lan- 
guage of Paul. He says we are not saved by " works of 
righteousness" previously done; but according to God's 
mercy, by the washing of regeneration, and the renewing 
of the Holy Spirit. Our salvation is all of mercy; but still 
we are saved by the " washing of regeneration." Thewash- 
ing of regeneration, in this passage, is certainly baptism. 
And let it be noted that baptism is not regeneration. It is a 
washing which belongs to the regenerating system, or king- 
dom of Christ. " Baptismal regeneration" is not taught 
here, for it is clearly affirmed to be the washing of regene- 
ration. 

The language of Paul is of the same import with that of 
Christ, when he said to Mcodemus : " Except a man be 
born of water and the Spirit, he can not enter into the king- 
dom of God;" John iii. v. The spirit of God renews; but 
baptism is the medium of pardon. We close this part of 
our discourse with one more quotation. Peter says : "The 



SALVATION FROM SIN. 195 

like figure whereunto even baptism doth also now save us, 
* * * by the resurrection of Jesus Christ." Baptism, 
the antitype of Noah's salvation by water, saves us by the 
resurrection of Jesus Christ. It is not designed to put 
away the filth of the fiesh, but for the answer of a good 
conscience towards God. And when, we ask, does a man 
acquire a good conscience ? Is it not when he is pardoned? 
when all his sins are blotted out ? 

We conclude, then, that Grod, in his own wisdom, has 
seen fit to make this positive institution the medium of remis- 
sion to all those who exercise a living faith in Christ, truly 
repent towards God, confess their faith in the Lord Jesus, 
and " are buried with him in baptism," " calling on the 
name of the Lord." 

VI. Salvation, or Evidences of Pardon. 

It may be well to recapitulate a little. We have seen, 
1st, That a living faith in Christ, is an essential condition 
of salvation. 2nd, We have seen, also, that repentance to- 
wards God is equally necessary to the enjoyment of pardon. 
3rd, We have also shown that an open and public confes- 
sion of faith in Christ is an element of obedience to the gos- 
pel. 4th, We have shown that an invocation of the name 
of the Lord, in connection with obedience to his authority, 
is a condition of salvation. 5th, And we have shown, also, 
that God's uniform rule in pardoning sin is in obedience to 
positive lam ; and that, under the gospel, baptism is that law. 

But now a new question arises — How am I to know that 
my sins are pardoned ? How am I to realise this salvation, 
so as to rejoice in the remission of my sins ? And we now 
propose to examine this matter, and to see if we can not ren- 
der it so plain that he who runs may read. 

There are several preliminary points to be examined be- 
fore we can determine this question. The subject of remis- 
sion has long been enveloped in a cloud. Men have pro- 
fessed the remission of their sins without being able to give 
any intelligent reason for their faith ; while hundreds of 



196 SALYATION FROM SIN. 

professing Christians have nothing more than " a hope that 
they are pardoned ;" as if hope had any thing to do with 
the past ! 

It is from not understanding the subject of pardon, that 
so many have objected to " baptism for remission of sins." 
Let us, then, examine this matter carefully. 

1. A change of heart and remission are not the same. 

It seems to us, judging from the language used, that many 
religionists have confounded the two. A change of heart is 
something wrought in us by the Spirit of God, operating 
through the truth and faith in that truth ; but remission is 
something* done /or us in heaven! 

2. Conversion and remission are not the same. 
Conversion is a turning to God. Man is commanded to 

repent and turn to the Lord ; but he is not commanded to 
repent and be remitted! Conversion takes place here on 
earth ; but remission is the gracious act of God^ which takes 
place in his own mind, in behalf of the sinner. 

3. Regeneration and pardon are not the same. 

This is so obvious, after what we have stated, that we pre- 
sume it is not necessary to argue the matter any further. 
Let it then be distinctly noted that remission of sins is the 
act of God — an act which takes place in heaven — in behalf 
of the sinner. "It is God that justifies." He, for Christ's 
sake, pardons the obedient, penitent believer. The blood 
of Christ, and that only, is the meritorious cause of remis- 
sion. " Without the shedding of blood, there is no remis- 
sion." " The blood of Jesus Christ cleanses from all sin." 

But how am I,to know that my sins are pardoned? One 
replies, in the language of John, " We know that we have 
passed from death unto life, because we love the brethren." 
But passing from death to life is not remission. John is 
not discussing the subject of forgiveness. The unborn in- 
fant lives before it is born ; and the penitent believer is 
spiritually alive before he is pardoned. A cha-nge of heart 
involves spiritual life, and this takes place before remission. 

Others reply by quoting the words of Paul : " The Spirit 



SALTATION FKOM SIN. 197 

itself beareth witness with our spirit that we are the chil- 
dren of God;" Eom. viii. 16. And again: *' He that be- 
lieveth on the Son, hath the witness in himself." 

The reader will please observe that the subject before the 
minds of these writers was not remission ; and, therefore, 
such an application of these passages is not legitimate. 
The use sought to be made of them is, to predicate remission 
on one^s feelings. This seems to be the kind of evidence 
usually relied upon. " I feel happy ; therefore I am for- 
given !" ITow, when Paul says " the Spirit itself beareth 
witness with our spirits, that we are the children of God," 
he is speaking to those who had been " buried with Christ 
in baptism ; and concerning whom he could say, " Because 
you are sons God hath sent forth the spirit of his Son into 
your hearts, crying, Abba, Father." And when John speaks 
of loving the brethren, and of having the " witness in him- 
self," all this was matter of self -consciousness. He speaks of 
the exercises of the heart, of those things which take place 
within ; and which are never to be confounded with the 
remission of one's sins in the act of obedience. 

Whatever takes place in one's own mind and heart, may 
be a matter of self-consciousness; but that which takes 
place in the mind of God, as does the act of pardon, can 
never be determined by one's feelings, be they good or bad, 
painful or joyous. He who builds his hopes of pardon on 
his feelings, builds on a sandy foundation. The religion of 
this class of professors, is like the tides. Sometimes they 
feel happy, and then they are assured that God has par- 
doned them. Anon, they feel sorrowful and dejected, and 
doubts of God's forgiveness arise, and dark clouds over- 
whelm them. Their faith is gone 1 The more rational and 
scriptural way, instead of predicating remission on their 
good feelings, would be to reverse the order, and predicate 
their joyous emotions on a knowledge of remission. I believe 
I am pardoned, therefore I am happy. Their rule is, " I am 
happy, therefore I am pardoned." We conclude, then, that 
a man can not logically bring up his feelings as witnesses 



198 SALVATION FROM SIN. 

to an event which takes place outside of him. We know 
that the opposite opinion is fondly cherished by hundreds 
of zealous professors ; but, nevertheless, it is fallacious. 

What, then, is the evidence of pardon ? How is it to be 
enjoyed ? It is evident that our feelings can not determine 
this question. Indeed, it can not be determined by either 
of the five senses. We can not know that we are forgiven 
by hearing, seeing, tasting, smelling, nor feeling ! We have 
heard no audible voice speaking from heaven and pronoun- 
cing our pardon. We have seen no angel nor vision, an- 
nouncing the joyous tidings. No rich odor is wafted from 
heaven, to bear us the intelligence ; and no gustatory sen- 
sation apprizes us of this wonderful act of God's clemency. 
How, then, can we realize this great salvation ? We answer — 
and let the answer never be forgotten — It is by faith in 
God's word. There is no other way in which the fact can 
be known. And this is what the Apostle means when he 
says, " Therefore being justified by faith, we have peace 
with God through our Lord Jesus Christ ; by whom also 
we have access into this grace wherein we stand, and rejoice 
in hope of the glory of God." He does not mean that we 
are justified by faith only, as a condition of pardon; but 
that we realize this justification, have ''peace with God," and 
" rejoice in hope of his glory," by faith — yes, hj faith alone ! 
For there is no other way in which remission can be enjoyed. 
And if the doctrine of " faith alone" were limited to this 
view of the subject, it would be correct and scriptural ; but 
when we are told that men are justified by " faith alone," 
as a condition of pardon, the statement is at variance with 
the whole word of God. Let it be observed here, that it is 
one thing to believe that Jesus is the Christ, the Son of the 
living God ; and quite another to believe that God, for 
Christ's sake, has pardoned all my sins. These proposi- 
tions are not identical. A man may believe the former and 
not believe the latter. Indeed, he must believe the first, 
before he can believe the second. These two propositions 
are often confounded in the minds of thousands, and there- 



SALVATION FROM SIN. 199 

fore we wish to bring out prominently the difference be- 
tween them. 

Faith in Jesus as the Messiah and Saviour of sinners, is 
the first step to be taken toward a man's salvation; and 
faith that God, for Christ's sake, has blotted out all my sins, 
is the consummation and realization of that salvation. 

It is obvious, then, that a man may believe his sins are 
pardoned when they are not. He may claim it at a point 
upon which God has not suspended it. He may believe 
that Jesus is the Messiah, and conclude that he is pardoned. 
It is also evident, then, that the man who believes he is 
pardoned when he is not, believes an untruth ; and, if he 
rejoice in it, he rejoices in an UQtruth. And as this is a 
matter over which God has entire control, we should be 
certain when and where we may scripturally look for remis- 
sion. "We are fully convinced that God's law of pardon is 
uniform. True, when Christ was on earth he often said to 
persons, " Be of good cheer, thy sins are forgiven thee." 
And he said to the thief on the cross, " This day shalt thou 
be with me in Paradise." But these are exceptions and not 
the rule. There is no Saviour here on earth now, to speak 
to us personally and tell us our sins are forgiven. We must 
rely on the word of the Lord, We must learn from ihViXwhen 
and where to expect remission. God has fixed the time and 
place, and it is not in the power of all men to alter it. All 
the wild theories of religionists will not change the ylan and 
purpose of God. 

At what point, then, in man's obedience, has he suspended 
remission ? Is it when a man believes in the Messiahship 
and divinity of Christ? Is it on his repentance? his con- 
fession of faith in Christ ? or his obedience to the positive 
divine law of baptism? Our fifth argument was designed to 
settle this question ; but we will now add, that we have no 
right to expect remission short of that point at which God 
has promised to bestow it. And this point is Christian im- 
mersion. Perhaps we shall be charged here, with limiting 
the Almighty, and circumscribing his mercy, l^oi at all. 



200 SALVATION FEOM SIN. 

We only wish to limit man where God has chosen to limit 
himself. But we shall doubtless be told, that our view of 
this question, will consign all the unimmersed to perdition. 
This by no means follows, as a necessary consequence. God 
has made exceptions to his uniform law of remission, and he 
can do so again whenever circumstances justify it. He does 
not require i'mpossibilities. Where nothing is given, nothing 
will be required. We believe he will save infants without 
faith, repentance, confession, calling on the name of the 
Lord, or baptism; but who would thence conclude that he 
was authorized to preach this doctrine to adults? We be- 
lieve he will save idiots without any compliance, on their 
part, with the terms of the gospel ; but we do not preach 
the gospel to infants and idiots. We proclaim its unsearch- 
able riches and its heaven appointed terms to men who have 
the ability to comply with them ; and if they stubbornly 
refuse, they must take the consequences. The gospel is not 
a gum-elastic system, to be stretched to suit the whims and 
ignorant prejudices of men. In dealing with men, there- 
fore, let us not take the place of the Judge of all, and sit 
in judgment on the probable doom of pious, but disobedi- 
ent Pedobaptists ; but let us deal faithfully with them, and 
leave them without excuse, and consequences to " the Judge 
of all the earth, who will do right J^ 

Jehovah has submitted to rebel sinners the terms on 
which he will pardon them. He commands the infidel to 
believe " the testimony which he has given concerning his 
Son." He commands the believer in the Messiahship of 
Christ, to repent and turn to God. He commands the be- 
lieving penitent to confess his faith in Christ, and then to 
" arise and be baptized, and wash away his sins, calling on 
the name of the Lord." And he who believes with all his 
heart that Jesus is the Christ, truly and heartily repents of 
all his sins, and with his mouth makes a profession of his 
faith in Christ, and obeys from the heart the holy ordinance 
of baptism, has the promise of a full remission of all his 
sins. And his enjoyment will now be in proportion to his 



SALVATION FROM SIN. 201 

faith in the promises of God. He will reason thus : God, 
who cannot lie, has spoken. He has promised a full par- 
don to all who submit themselves to the terms of the gos- 
pel. He has invited me to come, and assured me that I 
should not be cast out. I have come, with all my guilt and 
fears oppressed. I have believed on his dearly beloved Son, 
and confided my whole soul to his care. I trust in him, 
and him alone, for salvation. I have repented of a'll my 
numerous sins ; I have confessed my faith in Christ ; and 
now I am " buried with him by baptism into death;" and 
now I claim the promise of remission — a full salvation from 
all my past offenses. I now claim the Holy Spirit as my 
comforter — that Spirit which God has promised " to all them 
that obey" him. Can any one doubt the pardon of such a 
character ? Can he doubt it himself ? If he do, it is for want 
of faith in God's word. For he has every assurance that 
man can have of the remission of his sins. Heaven and 
earth shall pass away, but God's word shall not fail. Stand- 
ing on this firm foundation, he can rejoice with joy unspeak- 
able and full of glory. And in the fullness of his heart, he 
can exclaim, " Kot unto us, Lord, not unto us ; but unto 
thy name be all the glory !" He can now sing — 

" Earth has a joy unknown in Heaven — 
The new-born joy of sins forgiven ! 
Tears of such pure and deep delight, 
angels ! never dimm'd your sight." 

l^ow, like the Ethiopian eunuch, he can " go on his way 
rejoicing ;" and, by a patient continuance in well doing, 
seek for glory, honor and immortality ; and finally enjoy 
eternal life. 



202 THE SUPEEMACY AND 



Sermon X. 



THE SUPEEMACY AND LOEDSHIP OF CHRIST. 



Beiuare lest any man spoil you through philosophy and vain deceit, after 
the tradition of men, after the rudiments of the world, and not after Christ. 
For in Him dwelleth all the fullness of the Godhead bodily. And you are 
complete in Him who is the head of all pincipality akd powee,. — Col. 
ii. 8, 9, 10. 

Jesus Christ is the Alpha and Omega of all the revela- 
tions of God. He, himself, is the great revealer of the 
Almighty Father of the universe. He is the central figure 
of the Bible. All the ancient types and prophesies pointed 
to his incarnate advent, life, miracles, death, resurrection, 
ascension, and glorious coronation in the heavens. 

Our object in this discourse is not to discuss the pre- 
existence and divinity of Christ. We now assume, or take 
for granted, that " in the beginning was the Word Logos, 
and the Word was with God, and the Word was God." And 
accepting this declaration as the truth of God, we are pre- 
pared, upon the authority of apostles and prophets, to affirm 
that " He is Lord of all." 

The supremacy of Christ is a cardinal truth of the Scrip- 
tures, and is prominently and conspicuously set forth in 
the following particulars: 

I. He is before all things, and '* by him all things consist," 

" All things were made by him, and without him was 
not anything made that was made." He is "the image 



LOKDSHIP OF CHRIST. 203 

of the invisible God, the first-born of every creature," or 
of all creation. " For by him were all things created, that 
are in heaven and that are in earth, visible and invisible, 
v^hether thrones, or dominions, or principalities, or powers: 
all things were created by him and for him." He ranks 
above angels and archangels, and all created things. 

"God," says Paul, " hath in these last days spoken unto 
us by his Son, whom he hath appointed heir of all things, 
by whom also he made the worlds ; who being the bright- 
ness of his glory, and the express image of his person, and 
upholding all things by the word of his power, when he 
had by himself purged our sins, sat down on the right hand 
of the Majesty on high." 

In this way Paul continues to argue that Jesus Christ is 
far above all created intelligences ; that he is higher than 
the angels, having been made better than they, and obtained 
a more excellent name. God had never said to any angel, 
" Thou art my Son, this day have I begotten thee," nor "I 
will be to him a Father, and he shall be to me a Son." 
Paul rises still higher in his claims for Christ, and declares 
that God, when he brought his first begotten into the w^orld, 
had commanded " all the angels of God to worship him." 
He advances still higher, and proves by the testimony of 
the royal prophet, King David, that he is God ! "But unto 
the Son he saith, Thy throne, God, is forever and ever; 
a sceptre of righteousness is the sceptre of thy kingdom." 
"And thou. Lord, in the beginning hast laid the foundation 
of the earth; and the heavens are the works of thine 
hands; they shall perish, but thou remainest: and they all 
shall wax old as doth a garment; and as a vesture shalt 
thou fold them up, and they shall be changed; hut thou art 
the same, and thy years shall not fail.'' 

11. Jesus Christ is the first born from the dead. 

"And from Jesus Christ, who is the faithful witness, the 
first begotten of the dead, and the prince of the kings of 
the earth," &c. Rev. i. 5. 



204 THE SUPREMACY AND 

Christ is the first fruits of them that slept, says Paul to 
the Corinthians. And in his epistle to the Colossians he 
says: "And he is the head of the body, the church; who 
is the beginning, the first horn from the dead; that in all 
things he might have the preeminence." Some persons, 
who are disposed to cavil rather than to reason, object to 
the proposition that Christ is the first born from the dead, on 
the ground that quite a number are said to have been raised 
to life before him, both in the Old and I^ew Testaments; 
and that, therefore, it is impossible that Christ can be said 
with truth to be the first born from the dead. This, we are 
told, is a palpable contradiction. Elijah raised a child to 
life. 1 Kings xvii. 21-24. Elisha also did the same. 2 
Kings iv. 20, 32-36. A dead man was resuscitated by the 
contact of Elisha's bones. 2 Kings xiii. 21. The Lord 
himself raised the daughter of Jairus, the widow's son at 
]N"ain, and Lazarus of Bethany. All these resurrections, if 
such they may properly be called, took place before that of 
Christ, and yet he is most emphatically "the^r^^ born from 
the dead." 

Eesurrections are of two kinds ; the ordinary and the ex- 
traordinary. An ordinary resurrection is simply a restora- 
tion to the same life, in kind, previously possessed. It is 
the restoration of animal life. An extraordinary resurrec- 
tion is not a restoration to animal life, but a resurrection to 
immortality and eternal life; and such was the resurrection 
of Christ. Those previously raised all died again. They 
were not raised to immortal life. Christ dieth no more, 
"Death hath no more dominion over him." He has "the 
power of an endless life." Of himself our Lord says : "I 
am he that liveth, and was dead ; and, behold, I am alive 
forevermore, amen; and have the keys of hades and of 
death." 

Christ is " the way, the truth, and the life." He is " the 
resurrection and the life." He is the "first fruits of them 
that slept," the first-born from the dead to die no more. 
Here again, therefore, we behold his preeminence. 



LORDSHIP OF CHRIST. 205 

From the testimonies already offered we discover the 
supremacy of Christ, and his preeminence in all things; 
and on this foundation we affirm his lordship, 

III, The lordship of Jesus the Christ. 

This is a theme well calculated to fill the Christian heart 
with joy and admiration. Jesus is their e^c?er brother, the 
first or highest, and only begotten Son of God, the first 
born from among the dead, and the Prince of the kings 
of the earth! He is the divinely constituted Monarch of 
the universe ! Bone of our bone and flesh of our flesh, in 
his glorified and immortal body, he has ascended to the 
highest heavens, and sits enthroned as King of kings and 
Lord of lords." In his incarnation it was God on earth ; 
in his exaltation it is humanity on the throne of the uni- 
verse ! 

After he arose from the dead, he appeared to his apostles, 
and asserted his high claims to preeminence and lordship 
in the following words : " All power is given unto me in heaven 
and in earth. Matthew xxviii: 18. He does not merely 
claim power, but "all power f^ not all power in heaven 
only, nor in earth only; but "all power in heaven and in 
earth !" He does not divide his supreme authority with any 
one. He is alone, and without qualification, possessed of 
all power ; and this power has been given him by his Fa- 
ther, the Lord God Most High, whose claims to rule the 
nations the Scriptures everywhere attest. 

God "raised him from the dead, and set him at his own 
right hand in the heavenly places, /ar above all principality y 
and power, and might, and dominion, and every name that is 
named, not only in this world, but also in that which is to 
come; and hath put all things under his feet, and gave him 
to be the head over all things to the church, which is his 
body the fullness of him that filleth all in all." Eph. i. 20- 
23. The word " things,'^ in the above passage, is not in the 
original, but was supplied by the translators as necessary 
to make sense. But why supply things f Persons, and not 



206 THE SUPEEMACY AND 

things, are referred to; and, with this supplement, the 
passage rises in significance and force : " And hath put all 
persons under his feet, and gave him to be the head over 
ALL PERSONS TO THE CHURCH, which (church) is his body, and 
he (Christ) is the fullness of him thatjilleth all in all." 

What a sublime conception does the apostle here present! 
God fills all in all, and Jesus Christ is his fullness, or the 
fullness of him who fills all in all. 

How superlatively august does Christ appear in the light 
of the divine testimony ! Christ sits at the right hand of 
Him who is the source of all power, far above; not only 
above ^ but far above all principaliti/, all power, all might, 
all dominion, and every name that is named, not only in this 
world, but also in that which is to com,e! How the apostle piles 
up the words pregnant with living thoughts, in describing the 
supreme lordship with which Christ Jesus is invested ! He 
admits of no rivalry, either in the church or the universe! 
And for man or angel to deny his claims is treason, high 
treason, damnable treason, against the God of heaven! 
Christ, as the Son of God, and glorified Son of Man, holds 
the reins of government. The kings and emperors of the 
world reign by his permission ; and if their thrones, king- 
doms and empires do not yet fall to pieces and crumble 
into ruins, it is because of his long-sufiering and forbear- 
ance, or "the times of the gentiles have not been filled." 

Indeed, as the Wisdom or Logos of God, he asserts: 
" Counsel is mine, and sound wisdom; I am understanding; 
I have strength. By me kings reign, and ^princes decree jus- 
tice. By me princes rule, and nobles, even all the judges 
OF THE EARTH." Prov. viii. 14-16. 

Jesus Christ " is the image of the invisible God, the first 
born of every creature. For by him were all things created 
that are in heaven and that are in the earth, visible and in- 
visible, whether thrones, or dominions, or principalities, or 
powers; all things were created by him, and for him; and 
he is before all things, and by him all things consist. And 
he is the head of the body, the church; who (he) is the be- 



LOKDSHIP OF CHRIST. 207 

ginning, the first born from the dead; that in all things he 
might have the preeminence. For it pleased the Father 
that in him should all fullness dwell." Col. i. 15-19. He 
that created all things has the right to govern them; and as 
Christ created the thrones, principalities, dominions and 
powers in heaven, he sits enthroned in light, majesty and 
power far above them. This being true of heavenly things, 
with how much more truth, if possible, may it be affirmed 
of things earthly! All were made hy and for him; he is 
above them all, and by him they consist. When he wills it 
the heavens will tremble, and earthly kingdoms pass away. 

*As previously stated, "the angels of God worship him." 
Angels and archangels, and all the heavenly hosts, bow be- 
fore him. Man alone refuses to bow and acknowledge the su- 
premacy and lordship of God^s anointed Son. 

Let us read the following sublime and eloquent utter- 
ances of the apostle Paul : " Wherefore God also hath 
highly exalted him, and given him a name which is above 
every name; that at the name of Jesus every knee should bow, 
of persons in heaven, and persons in earth, and persons under 
the earth; and that every tongue should confess that Jesus 
Christ is Loed, to the glory of God the Father." Phil. ii. 
9-11. 

This is the great confession which the whole universe 
will yet have to make; all in heaven, on earth, and under 
the earth; all kings, emperors, presidents, and rulers of 
every class and character; all, without exception, will have 
to make this grand confession, freely, if they will; forcibly 
if they must. 

The demons recognized him as the Son of God when he 
w^as on earth, and every foul spirit in the universe will yet 
confess his lordship. But while this confession will be to 
" the glory of God the Father," it will not be to their sal- 
vation. 

Jesus is the great Law-giver, who is able to save or to 
destroy. He has the keys of heaven, earth, and hell; and 



208 THE SUPKEMACY AND 

this vast universe will yet acknowledge that He is Lord, 
to the glory of God the Father. 

IV. Jesus the Christ is now the Lord of lords, and the King 
of kings. 

I desire to make this proposition emphatic. He is now 
King. He now reigns, and will continue to reign until 
all enemies are put under his feet. This is the emphatic 
utterance of divine inspiration. 

This truth, in my judgment, follows from the scriptural 
testimony already submitted, but, for the sake of some who 
may read this discourse, and whose minds may have be- 
come unsettled in regard to this matter, I will offer addi- 
tional proof. 

Melchisedec was a type of Christ; a type of him as priest 
and as king. Melchisedec was king and priest at the same 
time. He was a royal priest. He was a "priest of the 
most high God;" "first being by interpretation king of 
righteousness, and after that also king of Salem, which is, 
king of peace.'' Such is the type, of which Christ is the 
full ante-type. He is both Priest and King. While on 
earth he was neither ; hut after he arose from the dead and 
ascended to the right hand of his Father, he was crowned 
a Bogal Priest "after the order of Melchisedec." 

Our blessed Lord unites in himself the offices of Priest 
and King. If he is now our great High Priest, he is also 
our Lord and King. If this be not so, he fails to fill up 
the measure of the type as presented to us in Melchisedec. 
But "the Scripture cannot be broken." He is "exalted a 
Prince and Saviour." "He is the King of glory." The 
flat of the Almighty has gone forth — "Let all the angels of 
God worship him." 

He will remain a Priest while there is one sinner on 
earth to be saved, and he will reign as King " until he shall 
have put down all rule, and all authority and power. Kor 
he must reign till he hath put all enemies under his feet. 
The last enemy that is to be destroyed is death." " Then 
cometh the end, when he shall deliver up the kingdom to 



LORDSHIP OF CHRIST. 209 

God and the Father." If there be a ^' Jdngdom of heaven" 
now on the earth, then Christ is the King. It is no valid 
argument against this view of the subject, to affirm that 
the reign of Christ will begin at his second advent, when he 
shall come to judge the world. I am fully persuaded that 
this subject of the kingdom is not properly understood. 
The term kingdom is evidently often used as equivalent to a 
particular' administration of divine things. God's kingdom 
is universal, and his dominion as boundless as the universe; 
and yet it may be true that there are as many kingdoms or 
administrations as there are worlds inhabited or peopled with 
intellectual beings. And so there may be various kingdoms 
or administrations with reference to the same world, but 
adapted to its different periods or ages. God has always 
had a kingdom in, and ruled over, this world; but [there 
have been several administrations of the kingdom. We 
may designate them as — 

1. The Adamic administration. 

2. The Patriarchal administration. 

3. The Mosaic administration. 

4. The Baptism of John; or, the Transitional administration, 

5. The Gospel economy; or, Administration of the Spirit. 

6. The Judgment day ; or, Administration of Christ as the 
Judge of the living and the dead. 

7. The Eternal age, when the kingdom shall he delivered up 
to the Father, and God be all in all. 

God has repeatedly changed his administration of affairs 
with reference to this world, and it is his prerogative to do 
so in the future, as often as the good of his creatures or his 
own glory may demand it; but he never ceases to be King. 
And so we understand that Christ is now King, reigning 
over men and angels, having all power in heaven and in 
earth ; and that it is his prerogative, if he deems it proper, 
to change the administration of this world's affairs; come 
down from heaven in person; raise the righteous dead, 
14 



210 THE SUPREMACY AND 

and translate the living saints; put down all rule and all 
authority; inaugurate an age of peace, and cause the long 
expected Millennial Sabbath to dawn upon the world! 
But whether he will do this or not is not the subject of this 
discourse; and my only object in referring to this point, is 
to show that there is nothing in it incompatible with the 
literal reign of Christ on earth for a thousand years. 

Jesus Christ is King, When on earth the elements of 
nature, human diseases, demoniac spirits, Satan, and even 
death itself, were all subject to him; and now that he has 
arisen from the dead, and has been invested with all power 
in heaven and in earth, he sits enthroned in heaven the 
glorious MoNAECH of a boundless empire! 

He is represented in Eev. vi. as a mighty chief riding on 
a "white horse," the symbol of peace and purity, "having 
a bow, and a crown was given unto him, and he went forth 
conquering, and in order that he might conquer." 

And in the 19th chapter of Revelations, 11th verse, he is 
again introduced by the apostle in these words: ,"And I 
saw heaven opened, and behold a white horse, and he 
that sitteth upon him is called Faithful and True, and in 
righteousness he doth judge and make war." He is thus 
symbolically described: "His eyes were as a flame of fire, 
and on his head were many diadems, having names written, 
and a name written that no man knoweth but he himself, 
and clothed with a vesture dipped in blood, and his name 
is called the Word of God. And the armies which are in 
heaven followed him upon white horses, clothed in fine 
linen, white and pure, and out of his mouth goeth a sharp 
sword, that with it he may smite the nations; and he shall 
rule them with <x rod of iron ; and he himself treadeth the 
winepress of the fierceness of the wrath of Almighty God. 
And he hath on his vesture and on his thigh a name writ- 
ten. King of kings, and Lord of lords J' Alfohd's Revision. 

The apostle John announces his Revelations as " from 
Jesus Christ, the faithful witness, the first begotten of the 
dead, and the JRuler of the kings of the earth.'' 



LOKDSHIP OF CHRIST. 211 

Jesus proclaims himself thus: *'I am Alpha and the 
Omega, saith the Lord God, which is, and which was, and 
which is to come, the Almighty." 

Jesus announces himself as "The first and the last, and 
the Living One; and I was dead, and, behold, I am alive 
forevermore ; and have the keys of death and of hades." 

Such, then, is the supremacy and lordship of Christ. 
And, dear reader, it is his prerogative to command, and it 
is your duty to obey. 

He has all power in heaven and in earth, and bids all 
nations look unto him that they may live. " Come unto 
me all you that labor and are heavy laden; take my yoke 
upon you, and learn of me." "I am meek and lowly of 
heart." *^My yoke is easy, and my burden is light." Dear 
sinner, this is the way to " find rest unto your souls." "Kiss 
the son lest he be angry, and you perish from the way 
when his wrath is kindled but a little. Blessed are all they 
that put their trust in him." 



Sermon XL 



ALL FOR CHRIST. 



But what things were gain to me, those I counted loss for Christ. Yea, douht- 
less, and I count all things loss for the excellency of the knowledge of Christ 
Jesus my Lord: for whom I have suffered the loss of all things, and do count 
them hut dung that I may win Christ, and be found in him, not having mine 
own righteousness, which is of the law, hut that which is through the faith of 
Christ, the righteousness which is of God by faith. Phil. iii. 7-9. 

The Apostle Paul is an illustrious example of self-denial, 
and self-sacrifice, for the cause of Christ. Brought up at 
the feet of Gamaliel, and having graduated in the law of 
Moses; "an Hebrew of the Hebrews; as touching the law, 
a Pharisee," and "touching the righteousness which is of 
the law, blameless," he occupied a very honorable position 
among his countrymen. He was learned, eloquent and in- 
fluential. But when it pleased God to call him by his grace, 
he did not confer with flesh and blood, but immediately 
changed his course, reversed his steps, and began to preach 
that gospel he had labored to destroy. From being a re- 
lentless persecutor, he at once becomes a most devoted and 
zealous disciple of Christ; and boldly resolves to renounce 
all for Christ, and to brave all the malice of his countrymen, 
the persecution of his enemies, and even death itself for 
"the excellency of the knowledge of Christ Jesus the 
Lord." 

In presenting this subject, I desire to call attention to the 
following fundamental proposition : The gospel demands a 

FULL AND entire SURRENDER OF ALL FOR ChRIST. 



ALL FOR CHRIST. 213 

This is our theme in this discourse, and to it I now direct 
your thoughts. Jesus taught, "If any man will come after 
me, let him deny himself, and take up his cross, and follow 
me." Math. xvi. 24. 

This text presents us with the three following points : 

1. Self-denial, 2. Cross-hearing. 3. Following Christ 

As it regards self -denial, wQ'h2i.YQ the following scriptures: 
"He that loveth father or mother more than me is not wor- 
thy of me; and he that loveth son or daughter more than 
me is not worthy of me; and he that taketh not his cross 
and followeth after me is not worthy of me." Math. x. 
37, 38. 

In Luke xiv. 26, 27, we have the following: "If any man 
come to me and hate not his father, and mother, and wife, 
and children, and brethren, and sisters, yea, and his own 
life also, he cannot be my disciple. And whosoever doth 
not bear his cross, and come after me, cannot be my disci- 
ple." 

We are not to infer from this language that we are to 
really hate those who are connected with us by social and 
domestic ties, but that our love for Christ should exceed our 
love for our nearest and dearest relations, and even life 
itself. We must not permit any consideration whatever to come 
between us and Christ. Flesh and friends, wealth and honor, 
pleasure and profit, must all be denied. 

The religion of Christ sanctifies, elevates and ennobles 
all the domestic relations; but when that religion is rejected 
by one part of a family, it not unfrequently becomes the 
occasion of alienation and even persecution. Hence our 
Lord says: "Think not that I am come to send peace on 
the earth : I came not to send peace but a sword. For I 
am come to set a man at variance against his father, and 
the daughter against her mother, and the daughter-in-law 
against her mother-in-law. And a man's foes shall be they 
of his own household." Math. x. 34-36. 

The hostility of the human heart to the religion of Christ 



214 ALL FOE CHEIST. 

would produce the results indicated in the above passage. 
Infidels have charged these results to Christianity itself; but 
they are not due to this cause, except as the Christian reli- 
gion may be the occasion of their development or manifes- 
tation; but they are due to the natural opposition of the 
human heart, intensified by prejudice to the religion of our 
Lord Jesus Christ — a religion of the strictest self-denial. 

It is no unusual occurrence for fathers to oppose sons, or 
for mothers to oppose daughters, who desire to obey the 
gospel of Christ. Parents not only oppose their children, 
but husbands frequently oppose their wives, and interpose 
their authority to prevent them from the free exercise of 
their liberty in this regard. And even parents, who profess 
the religion of Christ, so far disregard the teachings of 
Jesus and his apostles, as to seek by an improper and ille- 
gitimate exercise of parental authority, to prevent their 
children from carrying out their convictions of Christian 
duty. 

In all this we see the truth of our Lord's words verified, 
and his knowledge of the human heart demonstrated. The 
necessity of self-denial is very forcibly presented in several 
examples found in the New Testament. " A certain scribe 
came, and said unto him. Master, I will follow thee whither- 
soever thou goest. And Jesus saith unto him, the foxes 
have holes, and the birds of the air have nests, but the Son 
of Man hath not where to lay his head." 

The Saviour taught this man that he was not to expect 
any promotion or emolument in this world by following 
him. No wealth, honor nor fame was to be expected in 
his service. This great leader was poorer than the foxes, 
who have their holes, and the birds, who have their nests; 
for he had not where to lay his head. 

" Another of his disciples said unto him. Lord, suffer me 
first to go and bury my father. But Jesus said unto him, 
follow me, and let the dead bury their dead." Math. viii. 
19-22. The sacred duty of burying one's own father, was 



ALL FOR CHRIST. 215 

not to interfere with the higher obligation of following 
Christ. Let those who are dead in sin bury their own dead. 

Jesus calls you to follow him, and this call demands at 
your hands every sacrifice and great self-denial. The 
threats of parents must often be disregarded; the com- 
mands of husbands unheeded, and the frowns of near rela- 
tives must not be suffered to move us in this great matter 
of confessing and obeying Christ. His authority overrides 
all human authority; he is the only Law-giver, having the 
absolute power and prerogative of life and death, being 
"able to save and to destroy." 

Every difficulty in the way of our obedience to Christ, 
must be surmounted. We must not be moved from our 
purpose by the smiles of friends or the threats of enemies. 
Every obstacle must be overcome ; every cross taken up ; 
every idol cast aside ; and a full and perfect surrender of 
the whole person, soul, body, and spirit, must be made to 
Christ. 

Thousands who profess faith in Christ are only half con- 
verted, and many are only one-third converted. With some 
the body is only converted. These have made a nominal 
profession of religion, and have been baptized ; and have 
a name to live while they are dead. They are one-third 
converted. 

Others, again, are one-half or two-thirds converted. The 
intellect or mind, and the body have yielded in part, to some 
of the precepts of the gospel ; the cold assent of the mind 
has been given to the beautiful theory of the gospel, and 
the body has formally yielded to its ordinances ; but the 
heart, the moral nature, has not been reached by the 
power of divine truth, melting it into tenderness, producing 
deep contrition of soul, and "leading captive every thought 
to the odedience of Christ." 

The young man that went to our Lord, and said, " Good 
Master, what good thing shall I do, that I may have eternal 
life?" was told to " keep the commandments." He asked, 
"Which?" And, on being informed, said, "All these 



216 ALL FOR CHRIST. 

things have I kept from my youth up, what lack I yet ?" 
Jesus said unto him, "If thou wilt be perfect, go sell that 
thou hast, and give to the poor, and thou shalt have treasure 
in heaven : and come follow me." Matt. xix. 16-22. Here 
was a test, and one, too, which brought out the fact, that 
this young man, with all his obedience to the law, his 
morality, and love for his neighbor, was still far from the 
kingdom of heaven. He lacked an essential element of 
true conversion; and, hence, "when the young man heard 
that saying, he went away sorrowful, for he had great pos- 
sessions." 

Here was a degree of self-denial he could not practice ; 
a cross too heavy for him to carry; and therefore, in- 
stead of following Christ, he turned and went away sor- 
rowful." 

• In the conversion of some, coveiousness is the last strong- 
hold to surrender. This young man " went away sorrowfuV^ 
Why was he sorry? Why his sadness? He evidently 
desired to do right, but this test of his faith and loyalty was 
too much for his strength. He had great possessions, and 
to sell these and give to the poor, was a cross and a self- 
denial too great for him. He was not sorry that he had 
great possessions, but his sorrow arose from the fact that 
our Lord had subjected him to such a test; a test which at 
once revealed the true condition of his heart. 

As I am illustrating this subject by examples, 1 will now 
direct your attention to quite an illustrious one : "By faith, 
Moses, when he was come to years, refused to be called the 
son of Pharaoh's daughter, choosing rather to suffer afflic- 
tion with the people of God, than to enjoy the pleasures of 
sin for a season; esteeming the reproach of (concerning) 
Christ greater riches than the treasures in Egypt, for he 
had respect unto the recompense of the reward. By faith 
he forsook Egypt, not fearing the wrath of the king; for 
he endured, as seeing him who is invisible." Heb. xi. 
24-27. As the adopted son of Pharaoh's daughter, Moses 
was an heir to the throne of Egypt, then the most renowned 



ALL FOR CHRIST. 217 

kingdom in the world, distinguished alike for its learning, 
wealth and splendor. 

Moses was learned in all the wisdom of Egypt, and being 
connected with the royal family, occupied a position of the 
highest honor. He was surrounded by every luxury, and 
had ample means for the gratification of every wish. But 
with all these surroundings, and an inviting and magnificent 
prospect before him — the prospect of presiding over the 
mightiest kingdom on earth, and of receiving the homage 
of millions of subjects — "by faith, Moses, when he was 
come to years, refused to be called the son of Pharaoh's 
daughter, choosing rather to suffer affliction with the people 
of God than to enjoy the pleasures of sin for a season — 
esteeming the reproach of Christ greater riches than the 
treasures in Egypt : for he had respect unto the recompense 
of the reward." 

Under the influence of a divine faith he turned away 
from the honors and treasures of Egypt, and linked his life 
and fortunes with God's chosen people. Notice particularly 
that " when he came to years'^ he " refused to be called the son 
of Pharaoh's daughter." Perhaps this daughter of a king 
had, in the infancy of Moses, dedicated him to the gods, 
and with pompous ceremonies consecrated him to the 
Egyptian priesthood ; but now he is of age, and can speak 
for himself. He has come to years of discretion, a period 
at which he can make his own choice; and now he refuses to 
be known as the child of a queen or the grandson of a king, 
and chooses rather to suffer affliction with the people of God. 
He prefers " affliction" with God's people to all the riches, 
splendor and glory of Egypt ! "Affliction" before a throne ! 
Affliction before a kingdom ! Affliction with the people of 
God in preference to all the royalty, luxury, splendor, mag- 
nificence, power and ease which an empire could bestow ! 
The " pleasures of sin," gilded over with royal splendor, 
had no charms to enchain him whose heart was the abode 
of a living faith in God! He placed "the treasures of 
Egypt" in one scale and "the reproach concerning Christ" 



218 ALL FOR CHRIST. 

in the other, and accepted that reproach as greater riches than 
Egypt had to bestow ! Moses denied himself, took up his 
cross, and followed the guiding hand of Jehovah. "He 
had respect unto the recompense of the reward." "By 
faith he forsook Egypt, not fearing the wrath of the king: 
for he endured, as seeing him who is invisible." 

Let us take the example of Paul in further illustration of 
this subject. "When Christ appeared to him on his way to 
Damascus, and he was convinced that Jesus is the Christ, 
he exclaimed : " Lord, what wilt thou have me to do ?" He 
was now as ready to obey as he had been ready to persecute 
the Lord Jesus. And when he obeyed the gospel, he 
straightway preached Christ. He did not confer with flesh 
and blood, but all that was gain to him he counted loss for 
Christ. And in the language of the text, he exclaims: 
" Yea, doubtless, and I count all things loss for the excel- 
lency of the knowledge of Christ Jesus, my Lord, foe, 

WHOM I HAVE SUFFERED THE LOSS OF ALL THINGS, and do COUUt 

them hut dross that I may win Christ J^ 

These are noble words and grand sentiments. They are 
the words of him who, on another occasion, said: "What 
mean ye, to weep and to break my heart? I am ready not 
only to sufier, but to die for the name of the Lord Jesus." 

Paul had suffered the loss of all things for Christ, and 
estimated them as of no value ! This is a beautiful com- 
mentary upon the words of Christ — " If any man will come 
after me, let him deny himself, take up his cross, and follow 
me." 

Christians are called upon to take up the cross, and to 
practice the strictest self-denial. " For the grace of God, 
that bringeth salvation, hath appeared to all men, teaching 
us that, denying ungodliness and tvorldly lusts, we should live 
soberly, righteously and godly, in this present world ; look- 
ing for that blessed hope, and the glorious appearing of the 
great God and our Saviour Jesus Christ, who gave himself 
for us, that he might redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous of good works. 



ALL FOR CHRIST. 219 

These things speak, and exhort, and rebuke with all 
authority." Titus ii. 11-15. 

All '' ungodliness^' and " worldly lusts'' must be denied. 
This declaration of the apostle is very broad, and includes 
many things in which Christians are wont to indulge. " The 
lusts of the flesh, the lusts of the eyes, and the pride of 
life" are all included in this apostolic injunction. Wherein, 
may I not emphatically ask, do Christians of this day deny 
themselves ? Are they not conformed to the world ? Do 
they not follow all the vain fashions of the day? In a large 
majority of cases, what is the difference between men and 
women of the world and professing Christians ? 

It is an undeniable and lamentable fact that the lusts of 
the flesh, the lusts of the eyes, and the pride of life have 
triumphed in the church to a large extext, and that profes- 
sing Christians are sadly conformed to this world. In what 
do they deny themselves? Do they deny themselves in 
dress? In drink? In pleasure? In the use of tobacco? 
Do not many professing disciples of Christ spend more 
money for whiskey than they do for the cause of the gos- 
pel? Does not many a Christian woman spend more in the 
purchase of a bonnet, a hat, or even a ring or a breastpin, 
than they give to the cause of Christ in a year, all told ? 
And thousands of Christian men spend more of the Lord's 
money in the filthy practice of chewing or smoking tobacco 
than they contribute to the Lord's cause in a whole year. 
They spend twenty-five or thirty dollars for tobacco, and 
the same or a larger amount for whiskey, and give Jive dol- 
lars to support the gospel ! And it is a fact that there are 
not a few disciples who spend sums as large as those we 
have named for whiskey and tobacco, and give nothing at all 
to spread abroad the gospel of the grace of God. 

Appeal to them in behalf of the Lord's cause, and they 
plead " hard times" and poverty. But if a circus comes 
along, they have money enough to purchase tickets for the 
whole family ! 

They have no heart to feed the hungry or to clothe the 



220 ALL FOR CHRIST. 

naked. The tears of the widow and the orphan are unwiped 
away. The naked limbs of the fatherless are not clothed. 
The ignorant poor are not educated. 

These professing disciples of Christ, who have a name to 
live while they are dead, parade in the house of God, not 
to worship the most High in Spirit and in Truth, but to 
exhibit themselves to the gaze of the multitude, and excite 
the admiration or the envy of the foolish. Would that I 
could utter fitting words of rebuke to the hundreds and the 
thousands who expect, vainly expect, to go to heaven 

" On flow'ry beds of ease." 

Have they suffered the loss of anything, to say nothing '* of 
all things/' for Christ ? Are they willing to make any sacri- 
fice for Christ ? Do they bear any cross ? Do the}^ follow 
Jesus ? 

There are glorious promises to those who deny them- 
selves, take up the cross, and follow Jesus Christ, our 
glorious Chief. " Then answered Peter and said unto him, 
Behold, we have forsaken all and followed thee; what shall 
we have, therefore? And Jesus said unto them, Yerily, I 
say unto you, that ye which have followed me, in the regene- 
ration, when the Son of Man shall sit on the throne of his 
glory, ye also shall sit upon twelve thrones, judging the 
twelve tribes of Israel." 

This is a special promise, made to the apostles of our 
Lord ; but hear the following : "And every one that hath for- 
saken houses, or brethren, or sisters, or father, or mother, 
or wife, or children, or lands, for my name's sake, shall 
receive an hundred fold, and shall inherit everlasting life." 
Matth. xix. 28, 29. 

Brethren, friends, and fellow-sinners, Jesus is the great 
Captain of our salvation. He is our glorious Leader! Let 
us follow him. Let us deny ourselves, take up our crosses, 
and walk in the footsteps of our Great Examplar, the 
anointed Son of God. Under such a Leader, and such a 
glorious banner, we can well afford to give up all for 
Christ. 



ALL FOR CHRIST. 221 

In Paul's address to the elders of Ephesus, he says: 
"And now, behold, I go bound in the spirit unto Jerusa- 
lem, not knowing the things that shall befall me there, 
save that the Holy Spirit witnesseth in every city, saying 
that bonds and afflictions abide me." But, doubting, 
timid, faint-hearted Christian, hear the words of this Chris- 
tian hero: ''But none of these things move me, neither count I 
my life dear unto myself, so that I might finish my course 
{race) with joy, and the ministry, which I have received of 
the Lord Jesus, to testify the gospel of the grace of God." 
Acts XX. 22-24. We not only have the examples of Moses 
and of Paul, but we are surrounded by "a cloud of wit- 
nesses" whose examples should stimulate us to deeds of 
heroism and self-denial in the cause of Christ. 

Jesus calls to us from the vale of poverty, from the gar- 
den of Gethsemane, and from the cross, to follow him! 
And the voice of our great and glorious Captain, "the 
great High Priest of our profession," may be heard, shout- 
ing to us from the skies — Follow me ! 
• Ministers and brethren, sisters and saints, the times in 
which we live demand that we give up all for Christ; our 
bodies, our souls, and our spirits; dur time, our talents, and 
our means; a^^, all, ALL for Christ!! "Worthy is the 
Lamb that was slain, to receive power, and riches, and 
wisdom, and strength, and honor, and glory, and blessing 
forever and ever." Amen. . 



Sermon XII. 



THE UNEQUAL YOKE. 



Be ye not unequally yoked together with unbelievers : for what fellowship hath 
righteousness with unrighteousness 1 And what communion hath light with 
darkness f And what concord hath Christ with Belial f or what part hath he 
that believeth with an infidel f And what agreement hath the temple of God 
with idols f for ye are the temple of the living God; as God hath said, I will 
dwell in them, and walk in them; and I will be their God, and they shall be my 
people. Wherefore come out from among them, and be ye separate, saith the 
Lord, and touch not the unclean, and I will receive you; and I will be a Father 
unto you, and ye shall be my sons and daughters, saith the Lord Almighty. — 2 
Cor. vi. 14-18. 

There are various kinds of yokes spoken of in the Scrip- 
tures. The yoke is the symbol of authority and servitude; 
of authority on the part of him who imposes it, and of 
servitude on the part of him who wears it. 

It would be interesting to examine the various applica- 
tions of this symbol in the Scriptures, where it is used 
politically, spiritually, legally, and evangelically. The 
Jews were under a political yoke when in bondage in 
Egypt, and during their several captivities. Those who are 
under the bondage to sin, wear the yoke of Satan, and are 
led captive by him at his will. This is a satanic yoke, but 
sometimes characterized as moral or spiritual, to distin- 
guish it from that which is secular or political. 

The law of Moses is spoken of as a yoke of bondage. In 
Acts XV. 10, we read: " ISTow, therefore, why tempt ye God, 
to put a yoke upon the neck of the disciples, which neither 
our fathers nor we were able to bear?" And Paul exhorts 



THE UNEQUAL YOKE. 223 

the Galatians to " stand fast, therefore, in the liberty where- 
with Christ hath made us free, and be not entangled again 
with the yoke of bondage." Gal. v. 1. Here it is used in 
a legal sense. Christ uses it in its gospel or evangelical 
sense in the following passage: " Come unto me all that 
labor and are heavy laden, and I will give you rest. Take 
my yoke upon you, and learn of me; for I am meek and 
lowly in heart: and ye shall find rest unto your souls. For 
my yoke is easy, and my burden is light." — Math. xi. 
28-30. 

This is Chrisfs yoke; the only yoke Christians should 
wear. It is not a tyrannical yoke, but sits gracefully and 
easily on the necks of the disciples of Christ. 

In discussing this subject, I shall first define its true 
character. And, 

I. We do not mean by an " unequal yoke," that Chris- 
tians should not live in the same world with unbelievers; 
or that they should not live under the same civil govern- 
ment, or in the same State. [N'either do we mean that they 
should not live in the same city, or in the same family. 
Christians are not required to leave the world, the State, 
the city, or the family, to rid themselves of the .wicked; 
this is not what the Apostle means in our text. Believers 
and unbelievers are compelled to live in the same world, 
under the same government, in the same city, and in the 
same family. Parents and children are not required to 
separate and abandon each other because some are Chris- 
tians and others are not. E'either are husbands and wives 
required to separate from each other, when one or the 
other becomes a convert to Christianity. Men may trans- 
act business together, without, in our judgment, infringing 
the Apostle's injunction. 

Having premised this much, I now advance a step fur- 
ther, and inquire, 

II. What alliances are not allowable. 

Christians are "not of the world;" and while living in 
the world, it is undeniable that the great Christian Law- 



224 THE UNEQUAL YOKE. 

giver has placed certain restrictions on their relations and 
alliances. In this discourse I shall confine my remarks 
mainly to two points: (1) Should believers marry with unbe- 
lievers f (2) Should Christians unite with secret, oath-bound as- 
sociations or societies ? 

In answer to the first question, Should Christians -marry 
with unbelievers f I would remark that there are many rea- 
sons why they should not. " How can two walk together 
except they be agreed ?" — is an important question. The 
marriage relation is for life, and may not scripturally be 
dissolved except for one cause. The parties are pronounced 
one. They are yoked together for life, and, if " unequally 
yoked," must lead a life of misery, instead of happiness. 
When the gospel was first preached in pagan lands, it not 
unfrequently occurred that one or the other, the husband 
or the wife, obeyed the gospel, and the other did not. In- 
deed, this is frequently the case now, in all lands. But 
then the husband often had a plurality of wives, which pre- 
sented a serious difficulty in the practice of the morality of 
the gospel. They were allowed to live in that state, as a 
choice of evils, till separated by death, or till the death of 
the husband had dissolved the unnatural and unchristian 
alliance; but in all such cases, the husband was not allowed 
to hold any office in the church. To do so, he must be 
" the husband of one wife,'^ in contradistinction to having 
more than one. 

But where the parties were properly united in marriage, 
one being a believer and the other an unbeliever, the 
apostle teaches: "If any brother hath a wife that believeth 
not, and she be pleased to dwell with him, let him not put 
her away. And the woman which hath an husband that 
believeth not, and if he be pleased to dwell with her, let 
her not leave hini." "But if the unbelieving depart, let 
him depart. A brother or a sister is not under bondage in 
such cases; but God hath called us to peace." 1 Cor. vii. 
12-16. Let the reader examine this whole chapter, and he 



THE UNEQUAL YOKE. 225 

will find many important instructions touching this whole 
subject. 

It is far better for Christians to marry with Christians. 
This will greatly enhance their happiness in life. They can 
then walk hand in hand in the narrow way that leads to 
eternal life; they can mingle their sorrows and tears, their 
prayers and joys together. They can bow together with 
their children before the great Father of heaven and earth, 
and worship Him in spirit and in truth. They can train 
up their children in the way in which they should go, that 
when they get old they may not depart from it. They can 
bring up their children in the nurture and admonition of 
the Lord. 

Before closing my remarks on this part of my subject, I 
will direct your attention to the following Scripture : "The 
wife is bound by the law as long as her husband liveth; 
but if her husband be dead, she is at liberty to be married 
to whom she will; onl^t in the Lord." 1 Cor. vii. 39. 

If this be the law in regard to widows, does it not hold 
good with reference to widowers? And is it not equally 
applicable to unmarried disciples? I can conceive of no 
reason why this divine rule should not apply alike to all 
Christians; and if this view be correct. Christians should 
marry only in the Lord. This is the rule ; and each and 
every departure from it is at the risk of that happiness 
which legitimately belongs to the married state, and not 
unfrequently entails untold evils upon the offspring; who, 
instead of being pointed to Christ, and taught the Scrip- 
tures from childhood, are permitted to grow up like the 
" wild ass colt." 

For Christians to marry sectarians is almost as bad as to 
marry with unbelievers, and sometimes even worse. If no 
other evil result follows, their children, like the Jews of 
old, grow up speaking a mixed "dialect," that of "Ashdod 
and Canaan," and sometimes the language of "Ashdod" 
only. 

But I cannot dwell longer on this point. The thoughts 
15 



226 THE UNEQUAL YOKE. 

already suggested I leave to the reflections of the con- 
scientious and candid reader. 

The next question in order is: (2) Should Christians join 
any order, secret or open, of a worldly or anti-Christian 
character ? Or, if belonging to any of them, on making a 
profession of Christianity, is it not their imperative duty to 
abandon them ? 

We will treat these questions briefly, and, we trust, con- 
clusively. There are several words bearing on this subject, 
to which we would direct the reader's special attention. 
These are : koinos, koinoneo, koinonia, koinonikos and koinonos, 
They are all derived from koinos, which occurs about twelve 
times in the New Testament, and means common, belonging 
equally to several, or to a class. It is sometimes used in 
reference to things in general use, and then has the signifi- 
cation of common or profane, unholy, opposed to that which 
is holy or consecrated. From koinos we have koinoo, which 
primarily means to communicate, to share. Then koinoneo, 
distributing, joint partakers, to have in common, partake, 
share in, participate in, &c. Then follows koinonia — com- 
munity, fellowship, society, participation, communion, com- 
munication, imparting of benefits, &c. Then koinonikos, 
inclined to society, social, ready to communicate or impart 
benefits, &c. And finally koinonos, a partaker, partner, com- 
panion, associate. 

We will examine some of these separately. 

1st. Koinos. This word is used in Acts ii. 44 — "And all 
that believed were together, and had all things common." 
Acts iv. 32 : " And the multitude of them that believed 
were of one heart and of one soul; neither said any of 
them that aught of the things he possessed was his own ; 
but they had all things in common." Titus i. 4 : '^ To Titus, 
my own son, after the common faith," &c. Jude iii : "Be- 
loved, when I gave all diligence to write unto you of the 
common salvation," &c. Here, we discover, it is used with 
reference to a community of goods, to a common faith, or 
that faith which was common to all believers, and to a com- 



THE UNEQUAL YOKE. 227 

mon salvation — a salvation of which all the obedient were 
joint partakers. 

2d. Koinonos. This word is used in the following pas- 
sages : Eomans xii. 13: "Distributing to the necessity of 
saints, given to hospitality." Eomans xx. 27: " For if the 
Gentiles have been made partakers of their spiritual things, 
their duty is also to minister unto them in carnal things." 
Galatians iv. 6 : " Let him that is taught in the word com- 
municate unto him that teacheth in all things." Philemon 
iv. 15 : " 1^0 church communicated with me as concerning 
giving and receiving, but you only." 1 Timothy v. 22: 
"Lay hands suddenly on no man, neither be partakers of 
other men's sins; keep thyself pure." Hebrews ii. 14: 
"Forasmuch, then, as the children are partakers of flesh 
and blood," &c. 1 Peter iv. 13 : " But rejoice, inasmuch 
as ye are partakers of Christ's sufferings," &c. II John 11 : 
" For he that biddeth him God-speed is a partaker of his 
evil deeds." From the use of this word, as here given, we 
discover that it implies a joint distribution as well as a joint 
participation. Christians are jointly, as well as individually, 
to distribute to the necessity of saints. The Gentiles were 
joint partakers with the Jews of their spiritual things. The 
children are joint partakers of flesh and blood; and Chris- 
tians are joint partakers of Christ's sufierings, but they are 
not to be joint partakers of other men's sins, nor of their 
evil deeds. 

3d. Koinonia. In Acts ii. 42, it refers to the constant 
joint contribution of the disciples, as also in the following 
passages, which see : Eomans xx. 26 ; 2 Corinthians viii. 4, 
ix. 13; Hebrews xiii. 6. We have already defined this 
word, and the' reader must have seen its importance, not 
only with reference to the weekly contribution, but also to 
the matter now in hand. 

The Church of Christ is a body, a commonwealth, a com- 
munity, and koinonia relates to the work and the obligations 
or duties of that community, as well as to the relationship 
which it sustains to God, to Chfist, to the Holy Spirit, to 



228 THE UNEQUAL YOKE. 

the gospel, &c. In the church there is a joint fellowship of 
God's Son; a joint communion of the body and blood of 
Christ; a joint communion or participation of the Spirit, 
and a joint participation of the sufierings of Christ. But 
these things do not apply to any institution except the 
church. And this brings us to the great question at issue. 
With reference to the world and the institutions of men, or 
their societies and fraternities, in which they have one koinos, 
or common interest, or one purse or treasury, the command 
is absolute and imperative for Christians to have no joint 
participation, communion or fellowship with them. And 
if we establish this position, the question whether Chris- 
tians should belong to these societies or not, or, belonging 
to them, whether or not, on becoming Christians, they 
should not abandon them, is scripturally and forever set- 
tled. 

Koinoneo, when used with reference to those things which 
are legitimate, lawful and right, is a joint fellowship, con- 
tribution, distribution and participation. And when used 
with reference to things interdicted, its meaning is the same. 
And now what does the apostle say ? He says to Timothy : 
" Lay hands suddenly on no man, neither be partaker {koino- 
neo) of other men's sins." There evidently was a way in 
which Timothy might become a joint partaker of the sins 
of others, and hence the injunction. Again, the apostle 
John says : " Whosoever transgresseth, and abideth not in 
the doctrine of Christ, hath not God. He that abideth in 
the doctrine of Christ, he hath both the Father and the Son. 
If there come any unto you, and bring not this doctrine, 
receive him not into your house, neither bid him God-speed. 
For he that biddeth him God-speed is partaker — koinoneo — 
of his evil deeds." 

Christians would do well to note this passage, for univer- 
sal Free-Masonry is a Christless institution, and all the 
members of the fraternity are joint partakers of all that 
appertains to it. Every. Christian belonging to it, or who 
joins it, bids it God-speed, and is a joint participator in 



THE UNEQUAL YOKE. 229 

its evil deeds. From this conclusion there is absolutely no 
escape. 

Now let us turn to our text, and see if we cannot find a 
prohibition as positive and unequivocal as "Thou shalt not 
steal," or " Thou shalt not kill," or any other command. 
The apostle thus writing to the Corinthians, and, through 
them, to all Christians in all subsequent ages : " .Be ye not 
unequally yoked together with unbelievers." This is the 
command — a command which cannot be evaded nor set 
aside by any professing Christian. It is an allusion to that 
injunction in the law which says: "Thou shalt not plow 
with an ox and an ass together." The ox and ass, not being 
of the same nature, size, nor strength, could not be equally 
yoked together; and this is true of the believer and unbe- 
liever. "For what fellowship (metoche — participation, con- 
sort, communion) hath righteousness with unri^hteousnes? 
and what communion {koinonia — comrfiunity, fellowship, 
society, participation, imparting of benefits) hath light with 
darkness ? and what concord (symphony, harmony, unison), 
hath Christ with Belial ? Or what part hath he that be- 
lieveth with an infidel ? 

The infidel or unbeliever is a son of Belial or Satan, and 
between him and Christ, and between the followers of Belial 
and those of Christ, there should be no concord. This is a 
musical term, and the original symphonesis expresses the 
harmonious agreement of all the notes and sounds. 

In Masonry there is an oath-bound concord, or symphonesis, 
which is sinful in the sight of God, and clearly forbidden 
in his word. Christ is excluded from the institution, and 
in the hearing, and with the sanction of his professed fol- 
lowers, his name is ignored in all their prayers, and ex- 
punged from his own inspired word. See Webb's Monitor, 
pp. 98, 180, 181. 

" And what agreement (connection) hath the temple of 
God with idols ?" The temple of God is the church of the 
living God, and between it and pagan rites awd ceremonies 
there should be no connection. But in speculative Free- 



230 THE UNEQUAL YOKE. 

Masonry there is a connection made by all those Christians 
who belong to the order which is positively forbidden. 
" For ye are the temple of the living God; as God hath 
said, I will dwell in them, and walk in them ; and I will be 
their God, and they shall be my people." Is not the temple 
of God enough for Christians — the temple in which God 
dwells by his Holy Spirit? The Christian has no use for 
any other temple, and sins when he approaches any other 
shrine. 

But now comes the command ; " Wherefore, come out 
from among them and be separate, saith the Lord, and touch 
not the unclean thing; and I will receive you, and will be 
a Father unto you, and you shall be my sons and daughters, 
saith the Lord Almighty." Come out of what? Come 
out from unbelievers in all their Iwinonia — their communi- 
ties, societies, lodges, orders, fraternities, or whatever else 
they may call them.* Come out ! The command is impera- 
tive. It is God that speaks ! Be ye separate ! Touch not 
the unclean thing, and I. will receive you. Break off the 
yoke of bondage from your neck, and " stand fast in the 
liberty wherewith Christ hath made you free." Come out 
from their fellowship, their contribution, their communion 
and distribution. You belong to Christ, and must not 
serve any other master. You belong to Christ, and have 
no right to form any such co-partnerships. 

Do you tell me that all this means only that believers 
must not marry with unbelievers? Where is the proof? 
There is none. The greater always includes the lesser, and 
the command which we have now considered embraces all 
alliances of this character. And if a Christian may " only 
marry in the Lord," by what right will he form an agree- 
ment with deistic and infidel institutions — institutions to 
which he is bound by ties even stronger than those which 
bind the husband and wife together? The language of 
Paul is not to be so construed, and to do so is to handle the 
word of God deceitfully. Some professing Christians, 
preachers, and even editors, tell us they have no busi- 



THE UNEQUAL YOKE. 231 

ness with such questions as these; that their business is to 
preach the gospel to sinners. Indeed ! Then their business 
is only with the first part of the commission, and to teach 
disciples all things whatsoever he has commanded them, is 
no part of their work ! Their business is simply to mark 
the sheep and turn them loose for the wolves to devour! 
And this, by the way, appears to be the too common prac- 
tice among us. There is a great rage for proselyting or 
making converts, and that, too, without proper regard to 
the qualiti.cations of men. 

When a man takes the oath of allegiance to one govern- 
ment, it is taken for granted that he abjures all allegiance 
to all other governments under heaven. But how is it in 
this case ? A man believes on Christ and obeys him. He 
takes what we may not inaptly call an oath of allegiance to 
his government, while, at the same time, he owes allegiance 
to another government, universal and despotic in its charac- 
ter, and refuses to renounce that allegiance ! Is this right ? 
Is it consistent ? Is it in harmony with the requirements 
of the gospel, or the demands of the King ? We affirm it 
is neither, and challenge proof to the contrary. And if our 
brethren who profess to be such great sticklers for a " thus 
saith the Lord" can find no authority for adhering to the va- 
rious secret fraternities of the day, to the great grief of their 
brethren and sisters, we shall expect them to be consistent, 
and abandon them forever. And if they do not this, we 
protest, in the name of Christ, against their course as not 
" becoming the gospel of Christ." 

One thought more. We read of the elements of the 
world, and the word stoikion is used by the apostle Paul to 
desiocnate the observances and burdensome rites common to 
Jewish and heathen worship, and the elementary or rudi- 
mental principles of the world and worldly institutions. 
Paul says : " Even so we, when we were children, were in 
bondage under the elements of the world, but when the 
fullness of time was come God sent forth his Son, made of 
a woman, made under the law, to redeem them that were 



232 THE UNEQUAL YOKE. 

under the law, that we might receive the adoption of sons." 
Galatians iv. 3-9. 

When they were children in knowledge they were " in 
bondage under the elements of the world," and " did service 
to them which by nature are no gods." But now, after that 
you have known God, or rather are known of God, how 
turn you again to the weak and beggarly elements, where- 
unto you desire again to be in bondage? The "elements 
of the world" are " weak and beggarly," compared to the 
spirituality, power, purity, ennobling and glorious character 
and enlightened freedom of Christianity. 

]^ow turn to Col. il. 8-10: "Beware leot any man spoil 
you through philosophy and vain deceit, after the tradition 
of men, after the rudiments (stoikion, elements) of the world 
and not after Christ." The secret orders of this age are 
characterized by a false philosophy, vain self-conceit and 
deceit, the " traditions of men, after the elements of the 
world, and not after Christ." Christ is left out and an 
earthly Grand High Priest usurps his place and office, and 
sets aside his authority and the merits of his atoning blood ! 

And professing Christians bid the anti-Christian thing 
God-speed. This they do by joining, adhering, and openly 
or tacitly defending the institutions of men whose elements 
are of the world, the flesh and Satan, " and not after Christ." 
What excuse can they render now, or at the judgment-seat 
of Christ, for such conduct? 

The reason given by the Apostle why Christians should 
not be guilty in the above premises is, "For in Him (Christ) 
dwelleth all the fullness of the Godhead bodily. And you 
are complete in Him, who is the head of all principality 
and power." Christians "complete in Christ," and yet go 
back to the weak and beggarly elements of the world ? In 
shame we write it. 

But hear Paul again: " Wherefore, if ye be dead with 
Christ from the rudiments {stoikion — elements) of the world, 
why, as though living in the world, are you subject to ordi- 
nances after the commandments and doctrines of men?" 



THE UNEQUAL YOKE. 233 

The command is, *^ Touch not, taste not, handle not," 
which all are to perish with the using. And yet professing 
Christians touch, taste and handle with delight, but to the 
evident disgust and loathing of their brethren. 

These things, as Paul says, may "have indeed a show of 
wisdom," but it is all *^ will-worship," upon which God 
looks down in anger, and for which there is no reward 
except in the fires of hell. Christians must be dead with 
Christ from all the rudiments of the world. Why, yes why, 
are they subject to the ordinances, commandments and 
doctrines of men? It must be because, instead of being 
dead, they are alive to them. 

We have answered this great and important question, 
but cannot close without adding a few remarks touching 
the fearful responsibility of professing Christians in this 
matter. They have given their influence to these societies 
and institutions by uniting with them, contributing of their 
means for their support, and by defending th^em as not only 
harmless, but useful, praiseworthy, and even Christian. 
The "chariot wheels" of all secret orders would have 
dragged heavily, had not the members and ministers of 
religion given them countenance and respectability. In- 
stead of their being a help to the church* the church has 
helped them, and elevated them in the esteem of the vir- 
tuous and good. And to-day, but for the support they 
have from the church, her ministers and editors, they would 
wither and die under the blighting influence of their own 
corruption. These secret orders look to the church for 
countenance, and to preachers^ editors, and doctors of 
divinity for support and encouragement. And thus, to a 
very great extent, is the church responsible for all the mis- 
chief they are doing. She is nursing in her bosom and 
warming into life a viper, which, in the end, will sting her 
to death. These are severe, but truthful words. 

Let the chains which bind them together be broken; let 
the connection be dissolved; let all the cords be snapped 
asunder, and the church be free of all such unholy alliances, 



234 THE UNEQUAL YOKE. 

and prepare herself as a chaste bride, for her husband; that 
when he comes, it may in truth be said of her: "Let us be 
glad and rejoice, and give honor to Him, for the marriage 
of the Lamb has come, and his wife hath made herself 
readj." 



Sermon XIII 



THE SCHOOL OF CHRIST 



" Wherefore the law was our schoolmaster to bring us unto Christ, that we 
might be justified by faith.'' — Gal. iii. 24. 

Disciples are pupils or scholars, and as such, necessarily 
belong to some school, and receive instruction from some 
teacher. In the A. Y. of the Old Testament the term scholar 
occurs twice, and is equivalent to disciple. "And they cast 
lots, ward against ward, as well the small as the great, the 
teacher as the scholar. '' 1 Chr. xxv. 8. " The Lord will cut 
off the man that doeth this, the master and the scholar," &c. 
Mai. ii. 12. Here the term master is equivalent to teacher, 
and scholar equivalent to disciple. The term school occurs 
once only — -Acts xix. 9 — where Saul is said to have disputed 
daily in the school of one Tyrannus. 

The term schoolmaster occurs twice in the Kew Testa- 
ment — once in our text and again in the twenty-fifth verse. 
Again : We read of the disciples of Moses, of the disciples of 
John the Baptist, and of the disciples of Christ. 

Here, then, are three schools — the Mosaic, or primary 
school; the transitional, or school of John the Baptizer, and 
the school of Christ. The Mosaic economy, with all its 
types, rites, ceremonies and symbols, was a primary school, 
suited to that age of the world, in which pictures, types and 
•symbols were used for the purpose of imparting instruction. 
Hence I say that the Mosaic school sustained the same rela- 



236 THE SCHOOL OF CHEIST. 

tion to the gospel school that the primary school does to the 
college or university. 

The school of John the Baptist was preparatory or transi- 
tional, standing midivay between the primary school and the 
college of Christ. All these schools were divine, and all cul- 
minated in Christ. The Mosaic economy might be charac- 
terised as the legal or law school. The A. V. makes Paul 
say: "The law was our schoolmaster to bring us unto 
Christ;" but this is not the idea conveyed in the original. 
Paidagoogoz (pedagogue) signifies a leader — literally one who 
has charge of a child, takes it by the hand, and leads it to 
school or to the teacher. Hence a pedagogue was " a per- 
son, usually a slave or freedman, to whom the care of the 
boys of a family was committed, who trained them up and 
formed their manners, attended them at their play, led them 
to and from the public school, and when they were grown up, 
became their companions. They were noted for their im- 
periousuess and severity." — Greenfield's Lex. 

The great thought expressed by the apostle to the Gen- 
tiles is, that the law, as a leader or teacher, was subordinate 
to Christ, the great Teacher. All the law culminates in 
Christ. He is "the end of the law for righteousness." 
Christ " blotted out," says Paul, " the handwriting of ordi- 
nances that was against us, which was contrary to us, and 
took it out of the way, nailing it to his cross ; and having 
spoiled principalities and powers, he made a show of them 
openly, triumphing over them in it. Let no man, there- 
fore, judge you in meat, or in drink, or in respect of an 
holyday, or of the new moon, or of the Sabbath; which 
are a shadow of things to come ; but the body (the substance) 
is of Christ." Col. ii. 14-17. All on the Mosaic side of 
the cross is done away in Christ. Christians are not disciples 
of Moses, nor of John the Baptist. They do not belong to 
the primary school of the law, nor to the preparatory or 
transitional school of the harbinger of the Messiah. John 
was " the voice of one crying in the wilderness, prepare ye 
the way of the Lord ; make his paths straight." John's 



THE SCHOOL OF CHKIST. 237 

baptism, if I may use the figure, was the bridge that 
spanned the hiatus between the law school and the school 
of Christ. " He must increase,'' said John ; and " I 
must decrease. My mission will end, but that of Christ 
will continue." The light of the Jewish school was 
Stella; that of John the Baptist stella and luna light com- 
bined; while that of Christ is the full-orbed splendor of an 
unclouded sun, before whose light the moon and stars dis- 
appear ! The law leads to Christ ; and John says : "Behold, 
the Lamb of God, who taketh away the sin of the world." 

In the discussion of this subject, I will direct attention — 

1. To Christ as the great Teacher. 

When our Lord was transfigured in the presence of Peter, 
James and John, "there appeared unto them Moses and 
Elijah talking with him. Then answered Peter, and said. 
unto Jesus, Lord, it is good for us to be here : if thou wilt, 
let us make here three tabernacles; one for thee, and one 
for Moses, and one for Elijah. While he yet spake, behold, 
a bright cloud overshadowed them : and behold, a voice out 
of the cloud, which said. This is my beloved Son, in whom I 
am well pleased ; heak ye him." Matth. xvii. 3-5. 

When our Lord was baptized by John in the Jordan, his 
Father, in an audible voice, said : " This is my beloved Son^ 
in whom I am well pleased/' and on this occasion, in the 
presence of Moses and Elijah, the two great representatives 
of the legal school. He again acknowledged him, and com- 
mands Peter, James and John, and, through them, all others, 
to hear him. Moses, the giver of the law, and Elijah, the 
restorer and defender of that law, are not to be the teachers 
in the school of Christ. As Moses was the president of 
the legal college, and all the prophets professors or teachers 
in that college, so Christ is now the Babboni, the great 
Teacher in the gospel college, and apostles and prophets his 
inspired associates. 

The law, as Paul says, was our pedagogue, who took us 
by the hand and led us to the great Teacher, Christ. But 
now that " the faith is come," and the school of Christ is 



238 THE SCHOOL OF CHRIST. 

established, " we are no longer under a pedagogue." " For 
ye are all the children of God, by faith in Christ Jesus. 
For as many of you as have been baptized into Christ have 
put on Christ." And, in this school, there is neither Jew 
nor Greek, there is neither bond nor free, there is neither 
male nor female : for you are all one in Christ Jesus. 

In the gospel college, therefore^ Christ is chief; he pre- 
sides, and the professors or higher teachers are the apostles. 
These are all authoritative teachers in the school of Christ. 
There are other teachers in this school, but they are not 
inspired, authoritative teachers. Paul says to the Corinth- 
ians: "For* though you have ten ihonssind pedagogues in 
Christ, yet not many fathers : for in Christ Jesus I have 
begotten you through the gospel'." 1 Cor. iv. 15. All un- 
inspired teachers sustain the relation of pedagogues to Christ. 
It is their business to lead men to Christ, the infallible 
teacher. 

2. The text-books in the school of Christ. 

The text-books in this school are the Holy Scriptures. 
The inspired originals are of supreme authority in all mat- 
ters of dispute or doubt. They are received as the words 
of God, and not of man. The original Scriptures, as God 
spoke them, and as inspired men wrote them, are the sacred 
classics in the school of Christ. "All Scripture is given by 
inspiration of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness: That the 
man of God may be perfect, thoroughly furnished unto all 
good works." 2 Tim. iii. 16, 17. 

These Scriptures were able to make Timothy "wise unto 
salvation through faith in Christ Jesus;" and what was 
true of him is true of all others in like circumstances. 
"The gospel is the power of God unto salvation to every 
one that believeth." " So, then, faith cometh by hearing, 
and hearing by the word of God." 

In the school of Christ the Holy Scriptures are the only 
rule of faith and practice. The "things written,'^ in contra- 
distinction to the unwritten^ or human traditions, are the 



THE SCHOOL OF CHRIST. 239 

rule of life. As the "things written in the books" will be 
the rule of judgment, they should be the standard of reli- 
gion, morality and virtue in this world. " The dead, small 
and great, who stand before God, will be judged out of the 
things written in the books, according to their works." 
** The words which I have spoken, the same shall judge 
you at the last day," saith Christ. 

3. The classes in the school of Christ. 

The Apostle John "writes unto thg little children," unto 
the "young men," and unto the "fathers," in Christ. In 
general terms, therefore, there are three classes in the 
school of Christ; little children, young men, and fathers. 
And, of course, this classification equally applies to the 
other sex, and that there are young ivomen and mothers in 
the Christian Israel. As in our secular schools, so it is in 
the school of Christ ; some learn rapidly, and make great 
proficiency in the study of divine truth; while others 
neglect the means of advancement, do not study the Scrip- 
tures, and when for the time being they should be teachers, 
they need to be taught the first principles of the oracles of 
God. They are indolent, and often truant, not attending 
the regular sessions of the school; but attending only occa- 
sionally, and even then, not performing any part of the 
exercises or duties obligatory upon them. They are spirit- 
ual dunces, religious dwarfs, mere runts in the school of 
Christ. They are puny, sickly children, and require constant 
nursing and physicing. Paul says to the Corinthians: 
"And I, brethren, could not speak unto you as unto spi- 
ritual, but as unto carnal, even as unto babes in Christ. I 
have fed you with milk, and not with meat: for hitherto 
ye were not able to bear it, neither yet now are ye able." 
1 Cor. iii. 1, 2. 

And this is true of many disciples now; they cannot 
digest the solid food of the gospel, and never arrive at ma- 
turity, or become " strong in the Lord and the power of 
his might." 

A great diflSculty in the way of many is, to unlearn what 



240 THE SCHOOL OF CHEIST. 

they have already learned. They have used the wrong 
text-books, and have not only learned many improper and 
erroneous things, but have also improperly learned some 
things that are true. In early life they attended school; 
some at Eome, some at Wertemburg, some at Geneva, 
some at Oxford, and others at various other schools where 
creeds, confessions of faith, and other human standards 
were the text-books, instead of attending the school at 
Jerusalem, over which the apostolic college presided, with 
Christ at their head; and the consequence is, they have 
much to unlearn as well as to learn. It is better to be brought 
up at the feet of Jesus than at the feet of Gamaliel, Luther, 
Calvin, Knox, Wesley, Fox, or any other uninspired human 
teacher. 

Non-attendance and inattention at school are also fruitful 
causes of a want of proficiency in the school of Christ. 
Many disciples "neglect the assembling of themselves to- 
gether," and hence their leanness. Disciples who are not 
regular attendants on the worship of God cannot be expected 
"to grow in grace, and advance in the knowledge of Christ 
Jesus the Lord." 

The want of attention to the reading of the Scriptures and 
the teaching and preaching of the word, is another reason 
why disciples do not advance more rapidly to maturity, and 
"grow up into Christ, the living headland Teacher. In 
the school of Christ every disciple should be a learner or 
teacher. Those who are not competent to teach others 
should be instructors of others. 

The church is a Lord's day school and a Bible class, and 
every scholar, male and female, should take part in its 
exercises. This school is no place for idlers or drones. 
The discipline of this school must be maintained. This is 
very important to its prosperity, and where it is lacking, the 
results will tell sadly upon the proficiency of the pupils. 

I have said the church is a Lord^s day school; but it is not 
this only; it is an every-day school as well. In the school 



THE SCHOOL OF CHEIST. 241 

of Christ there are rules regulating the individual, the 
family, and all the domestic, social and civil relations. 

4. The test of scholarship. 

Jesus commissioned his apostles to go and disciple the 
nations. His words are: t' All power is given unto me in 
heaven and in earth. Go ye, therefore^and disciple {mathe- 
teusate) all nations, baptizing them into the name of the 
Father, and of the Son, and of the Holy Spirit: teaching 
(didaskontes) them to observe all things whatsoever I have 
commanded you," &c. Matth. xxviii. 19, 20. They were 
to make disciples or scholars by preaching the gospel and 
baptizing those that believed. 

The words of Christ, as recorded by Luke, are these : " If 
any man come to me, and hate not his father, and mother, 
and wife, and children, and brethren, and sisters, yea, and 
his own life also, he cannot he my disciple. And whosoever 
doth not bear his cross, and come after me, cannot he my 
disciple.'^ Luke xiv. 26, 27, 33. *' So likewise, whosoever 
he be of you that forsaketh not all that he hath, he cannot 
he my disciple.^' Jesus said to some Jews who " believed on 
him : If ye continue in my word, then are ye my disciples 
indeed." John viii. 31. Again: Christ said to some who 
were already his disciples: " By this shall all men know 
that ye are my disciples, if ye have love one to another." 
John xiii. 35. Once more: *' Herein is my Father glorified 
that ye bear much fruit; so shcdl ye he my disciples." John 
XV. 8. 

From these Scriptures, it appears that much self-denial 
is necessary in order to be a scholar in the school of Christ. 
Father, mother, wife, children, brethren, sisters, yea, and 
one's own life, must be held in less esteem than Christ, or 
we cannot be his disciple. And whosoever does not bear 
his cross cannot be his disciple. We are required to "/or- 
sake all,'' or we " cannot be" his " disciple." And after we 
have believed the gospel, and entered the school of Christ, 
it is necessary for us to continue in his word," if we would 
be his " disciples indeed." 
16 



242 THE SCHOOL OF CHRIST. 

But the test of our discipleship culminates in the following 
declarations of our Lord : " By this shall all men know that 
ye are my disciples, if you have love one to another ;'' and by 
bearing '' much fruit, so shall ye be my disciples." 

5. The final examination of pupils and the graduating class. 

There is to be a final, thorough, and impartial exami- 
nation of the disciples of this school; and it will then be 
seen what proficiency they have made in the sublime things 
taught by Christ and his apostles. 

It will then be seen whether they have cultivated the 
various gifts and talents with which they have been intrusted. 

They will have to give account of their stewardship ; of 
all the deeds done in the body, and of every idle word they 
have spoken. " The dead, small and great, will stand 
before God," and each and every one " will be judged out 
of the things written in the books, according to their 
works." All who have been disciples will not graduate, or 
pass with honor this final examination : "!N"ot every one that 
saith unto me. Lord, Lord, shall enter into the kingdom of 
heaven ; but he that doeth the will of my Father who is in 
heaven." 

" Strive," said Christ, "to enter in at the strait gate, for 
many, I say unto you, shall seek to enter, and shall not be 
able." There is danger of falling short of the prize. In 
the Grecian and Roman schools those who contended for 
the prize subjected themselves to strict discipline and train- 
ing. They exerted every power to secure the wreath of 
honor. Whether in the school of boxing, wrestling or run- 
ning the foot race, every power was put forth to gain the 
victory. Every weight was laid aside, and with outstretched 
neck and uplifted hand, they, pressed forward and onward 
for the prize set before them. 

Paul alludes to the footrace of which I have just spoken, 
when he says : " But I jness on, if so be that I may lay hold 
on that for which also I was laid hold on by Christ." "For- 
getting the things which are behind, and stretching forth unto 
the things which are before, I press toward the mark for the prize 



THE SCHOOL OF CHKIST. 243 

of the heavenly calling of God in Christ Jesus.'' Alford's 
Revis. Phil. iii. 12, 13, 14. None but the victors are 
crowned. And if we would gain the prize of eternal life, 
and have an immortal crown placed upon our heads, we 
must "add to our faith virtue, and to virtue knowledge, 
and to knowledge self-control, and to self-control patience, 
and to patience godliness, and to godliness brotherly kind- 
ness, and to brotherly kindness love. For these things, 
being in you, and multiplying, render you not idle nor yet 
unfruitful towards the i^erfect knowledge of our Lord Jesus 
Christ. For he that lacketh these things is blind, short- 
sighted, having forgotten the purification of his former sins. 
Wherefore the rather, brethren, give diligence to make 
your calling and election secure : for doing these things, ye 
shall never fall : for so your entrance shall' be richly minis- 
tered unto you into the eternal kingdom of our Lord and 
Saviour Jesus Christ." Alford's R. II Peter i. 5-11. 

And thus graduating in the school of Christ, you will pass 
your final examination with honor, and receive from the 
hands of your Teacher and Judge the wreath of immor- 
tality, and a diploma which will entitle you to " sit down 
with Abraham, Isaac and Jacob," and all the prophets, 
saints and martyrs of all ages, "in the kingdom of God!" 



Sermon XIV. 



HUMANISMS IN THE WOESHIP OF GOD. 



" God is a Spirit; and they that worship Him must worship him in spirit and 
in truth.'' — John iv. 24. 

" But in vain they do worship me, teaching for doctrines the commandments of 
men.'''' — Matt. xv. 9. 

The worship of God is a most important theme; indeed, 
I know of nothing in all man's relations to God, more 
important than this. To know God, and to worship Him 
aright, is the sum of human happiness. Let us, then, 
examine this subject, carefully and prayerfully, in the light 
of the Holy Scriptures, and learn what it is, and how to 
worship Jehovah acceptably. 

1. It is proper in the beginning to define the term loorsMf), 
Its lowest signification is simply Jionor or respect, and hence 
it is used as a title of honor, and is used in addressing 
magistrates and other officers.* We use it of religious 
reverence and homage ; adoration to God, or to a being, or 
idol, viewed as God. Divine worship consists in adoring and 
reverencing God, and in giving expression to that adoration and 
reverence in such acts as He has f)rescribed. 

A primary or fundamental consideration in this worship 
is, that the heart must be engaged in it. The heart must be 
filled with love to God, and be under the influence of hu- 
mility and profound reverence. 

2. In discussing this subject, I will first consider the 

PRIMITIVE WORSHIP OF THE HUMAN RACE. 



HUMANISMS IX THE WOESHIP OF GOD. 245 

The erection of altars, the offering of sacrifices, and calling 
upon the name of the Lord, seem to have constituted the 
worship of the patriarchal age. 

That sacrifice was divinely appointed, there can, I think, 
be no doubt. The thought of shedding hlood as an atone- 
ment for sin, must have been a matter of revelation to our 
first parents. It did not originate in the human mind. And 
I think we may safely conclude that, the offering of sacri- 
fices was the first act of worship divinely appointed after 
the fall of man. The records of that age are very brief, but 
it would seem plausible that God, in connection with the 
promise that " the seed of the woman should bruise the 
serpent's head," did, in some way, associate the offerings 
then enjoined with the realization of that grand and glorious 
event. And here, at the very beginning, we find faith in 
God an indispensable prerequisite to acceptable .worship. 
" Abel was a keeper of sheep, but Cain was a tiller of the 
ground." Cain brought of the fruit of the ground an 
offering to the Lord. Abel brought of the firstlings of his 
flock and of the fat thereof. And the Lord had respect 
unto Abel and his offering. But unto Cain and his offering 
he had not respect. 

Why did God accept the offering of Abel and reject that 
of Cain ? Paul gives the true answer : " By faith Abel 
offered unto God a more excellent sacrifice than Cain, by 
which he obtained witness that he was righteous, God testi- 
fying of his gifts ; and by it he being dead yet speaketh." 
Heb. xi. 4. 

Abel's faith in God's command and j^^^omise, led him to 
offer a bloody sacrifice; which, for the want of faith, Cain 
neglect'cd or refused to do. Cain's was " will-worship,^^ and 
unauthorized. Abel's was divinely appointed, and per- 
formed in faith. Gain was " very wroth" because God had 
no respect to his offering, and " his countenance fell." The 
Lord said unto him, " Why art thou wroth, and why is thy 
countenance fallen ? If thou doest well, shalt thou not be 
accepted ? And if thou doest not well, sin lieth at the 



246 HUMANISMS IIS" THE WOESHIP OF GOD. 

door;" or a sin offering lieih at the door. Under the influence 
of faith in God's word, he could have procured a proper 
sin offering, which was the very thing he needed; but, not 
satisfied with rejecting the worship of God, and substituting 
something of his own, he adds the sin of fratricide to the 
sin of rebellion, and dyes his hands with the blood of an 
only brother. 

Enoch, under the influence of the same faith which 
actuated Abel, walked with God three hundred years, and 
was translated, without tasting death, as a reward for his 
fidelity ; for " before his translation he had this testimony, 
that he pleased God." 

After the flood had subsided, " Noah built an altar, and 
took of every clean beast, and of every clean fowl ; and 
offered burnt offerings on the altar. And the Lord smelled 
a sweet savor," &c. Thus God accepted of his worship, 
because it was the offspring of faith and gratitude, and in 
obedience to divine authority. These ancient worthies not 
only built altars, and offered sin offerings thereon ; but in 
connection therewith they invoked the name of the Lord. 
Gen. xxi. 33. 

To obey God under the influence of a true faith, is the 
highest act of worship any one can perform. "When Abra- 
ham was on his way to offer up his son Isaac, he said to his 
servants " Abide here, and I and the lad will go yonder and 
worship.^' 

One act of worship, worthy of being noted at this point, 
is that of bowing the head, kneeling, and bowing down to 
the earth. Gen. xxiv. 26, 48, 52. This is an act of worship 
due to God only, and when offered to men or ajigels becomes 
idolatry. Acts x. 25, Rev. xxii. 8, 9. 

Before leaving this part of my subject, there is one item 
of ancient worship to which I will dii*fect attention, viz : 
The giving of one tenth of everything to the Lord. 

We find this element of divine worship in the law of 
Moses, but it is not of, nor peculiar to, that law. It ante- 
dates it by hundreds of years. Indeed, its origin, like that 



HUMANISMS m THE WOKSHIP OF GOD. 247 

of sacrifice, takes us back to the beginning. Long before 
the law, we find this elemental principle recognized by 
Jacob. Gen. xxviii. 18-22. 

And before this, almost four hundred years before the 
giving of the law, we find Abraham, the father of the 
faithful, practically observing this divine rule, when he met 
Melchizedek, and gave him the tenth of all. Gen. xv. 20. 

Melchizedek is the type of Christ, our great High Priest, 
and it should be a part of our worship to give Him the tenth 
of all our increase. 

3. I WILL NOW OFFER A FEW REMARKS ON THE WORSHIP OP 

God DURiNa the Mosaic institution. 

"An altar of earth thou shalt make unto me, and shalt 
sacrifice thereon thy burnt offerings, and thy peace offerings, 
thy sheep, and thine oxen; in all places where I record my 
name I will come unto thee, and I loill bless thee.'' Exodus 
XX. 24. 

The Lord placed his name in Jerusalem, and required 
the Jews to worship him there; and reference is made to 
this fact in the conversation between Christ and the woman 
of Samaria, where she says : '^ Our fathers worshipped in 
this mountain ; and ye say that in Jerusalem is the place 
where men ought to worship." " Jesus saith unto her, 
Woman, believe me, the hour cometh when ye shall neither 
in this mountain, nor yet at Jerusalem, worship the Father. 
Ye worship ye know not what : we know what we worship : 
for salvation is of the Jews." The Samaritans had built 
them a temple on Mount Gerizim, and there professed to 
w^orship God; but as He had not placed His name there, 
nor authorized their worship, it was not acceptable to Him. 

God's name and blessing are in all His institutions, and 
there, and there only, does He meet with those who wor- 
ship Him. 

I cannot dwell on the Mosaic worship, nor go into its 
details; but I will briefly examine into their departures 
from the true worship of Jehovah, and in doing this we 



248 HUMANISMS IN" THE WORSHIP OF GOD. 

shall learn something of the nature of that worship or ser- 
vice which God required at their hands. 

God commanded Israel, saying : " Thou shalt not make 
tmto thee any graven image, or any likeness of any thing 
that is in heaven above, or that is in the earth beneath, or 
that is in the water under the earth : Thou shalt not bow 
down thyself to them, nor serve them," &c. Exodus xx. 
4,5. 

While Moses was in the mount the Israelites besought 
Aaron to make them gods to go before them, and at the 
command of Aaron they gave liberally of their ear-rings to 
make a golden calf "And they said, These be thy gods, 
O Israel, which brought thee up out of the land of Egypt." 
Aaron impiously made proclamation of a feast to the Lord, 
applying the awful name of Jehovah to his idol, the golden 
calf. He "built an altar before it, and offered burnt and 
peace offerings; and the people sat down to eat and to 
drink, and rose up to play," or, rather, to dance, as the 
original signifies. They worshipped the calf, and offered 
sacrifices to it. Exodus xxxii, 2-8. 

The Israelites were forbidden to make any " covenant with 
the inhabitants of the land." " But ye shall destroy their 
altars, break their images, and cut down their groves," &c. 
Exodus xxxiv. 12, 13. They were not to build any altar 
besides the altar of the Lord their God. Joshua xxii. 10, 
11, 16, 19. But notwithstanding all these injunctions, we 
find them erecting altars and offering sacrifices and burning 
incense in high places. The Scriptures of the prophets are 
full of the details of their wickedness in this regard. It is 
even said of Solomon that he " loved the Lord — only he 
sacrificed and burnt incense in the high places." I Kings 
iii. 3, 4. Gibeon was his " great high place ; a thousand 
burnt offerings did Solomon offer upon that altar." Chap- 
ter xi. 4-8. * 

Jeroboam made two calves of gold, and he set the one in 
Bethel, and the other put he in Dan." He told the peole : 
*'It is too much for you to go up to Jerusalem;^' and in this 



HUMANISMS m THE WORSHIP OF GOD. 249 

way he not only made them idolaters, but also prevented 
them from going up to Jerusalem to worship, where the 
Lord had placed his name. 

He made priests of the high places of the lowest of the 
people, and consecrated them to the office. 

"Rehoboam reigned seventeen years in Jerusalem, the 
city ivhich the Lord did choose out of all the tribes of Israel, to 
put his name there." But " Judah did evil in the sight of 
the Lord." "For they also built them high places, and 
images, and groves on every high hill, and under every 
green tree." I Kings xiv. 21-28. 

Time would fail me to quote and comment upon all the 
authorities bearing upon this subject; and as I shall have 
occasion to refer to some others under another division of 
this discourse, for the present I omit the rest. 

4. I WILL NOW CONSIDER THE CHRISTIAN WORSHIP. 

Under the gospel economy or dispensation of the Spirit, 
no altars are required to be built, no burnt offerings to be 
made, nor is any particular city or temple designated as the 
place where men should worship. All the Jewish altars 
and sacrifices pointed to Christ, and he is now the altar, 
the sacrifice, and the loriest. This thought I wish deeply 
impressed upon the reader's mind: Christians have hut one 
altar — Christ. The idea of erecting altars and bowing 
down before them as an act of religious worship is Judais- 
tic, or Baalistic, or both, l^o such element now enters into 
the true worship of God. The Ritualistic worship prescribed 
by God to Moses has passed away with the Jewish economy, 
and to practice it now is to Judaise. Baalistic worship is 
now characterized by professing to love God and still wor- 
shipping at altars in the high places, as they did of old. 
There is a sect now quite numerous in the world who will 
tell you that Bel, Bal, Beel, Baal, or Belin, are all so many 
ineffable names of the Deity. Elijah did not regard Baal as 
one of the names of Jehovah, nor did the Jews or Christ 
look upon Beelzebub as the name of God. 

" God is Spirit," not a Spirit, as the A. Y. reads; "and 



250 HUMANISMS IN THE WOKSHIP OF GOD. 

they that worship hira must worship in spirit and in truth.'^ 
Christian worship is spiritual, and not carnah They burn 
no incense on earthly altars; but their incense is that of 
prayer and praise. They ofFsr no blood of bulls or goats 
on Jewish altars ; but " they offer up spiritual sacrifices 
acceptable to God through Jesus Christ." I Peter ii. 5. 

They offer their " bodies a living sacrifice, holy, accept- 
able to God," which is their '' reasonable service." Rom. 
xii. 1. They also contribute of their means "an odour of 
a sweet smell, a sacrifice acceptable, well pleasing to God." 
Phil. iv. 18. "And with such sacrifices God is well pleased." 
Heb. xiii. 16. 

."We are the circumcision," says Paul, "which worship 
God in the Spirit, and rejoice in Christ Jesus," &c. Phil. 
iii. 3. 

Christians not only worship God in spirit, but also in 
truth. And just here permit me to state, without special 
argument, the following propositions : 

1. Under the gospel economy^ no one can loorship or ap>proach 
God acceptably except through Jesus Christ. 

Whatever we do, in word or deed, must be done in the 
name or within the divine authority. All our prayers, praises, 
songs, gifts and offerings must, to be accepted, be in the 
name of our Lord Jesus Christ. 

2. No act of worship^ not divinely authorized by the great 
Head of the Church, can be acceptable to God. 

" Will-worship," or the observance of human traditions, 
or human rites and ceremonies, in the worship, or so-called 
worship, of God, is not only not acceptable to Him, but 
positively wicked. In God's worship, ivhatever He has not 
enjoined, is forbidden. Nothing is a " means of grace" or 
favor, which He has not commanded. 

3. The only acts of divine worship, authorized under the 
gospel. Sire prayer, praise, communing, the contribution, the dis- 
tribution, and the teaching. 

We worship God by teaching as well as when we pray 
unto and praise Him. " But in vain they do worship me, 



HUMANISMS IN THE WORSHIP OF GOD. 251 

teaching for doctrines the commandments of men." We 
worship God by teaching the truth, as well as by " singing 
and making melody in our hearts nnto the Lord." The 
prophet charges Israel with the commission of two evils : 
1. They had " forsaken" Him. 2. They had " hewn out 
broken cisterns for themselves." They first apostatized from 
the iiord, and then set up a system of worship of their own. 
And this is what has been done by the grand apostacy of 
which " the man of sin" is the head. The Jews made 
"void the law of God by their traditions;" and the same 
thing is done now by apostate Christendom. Infant raniism 
makes void Christ's law of baptism, as eftectually as any 
Jewish tradition ever made void the laws of Moses. God 
will not permit his institutions and worship to be tampered 
with, with impunity. The history of E"adab and Abihu, 
of Korah and his company, of Saul, king of Israel, and of 
Ananias . and Sapphira, demonstrates this ; and teaches a 
fearful lesson to all who would infringe the divine prerog- 
ative, or change any of the ordinances of the Lord. 

ISTothing must be added to, or taken from, the worship of 
God. We must worship Him in spirit, and according to the 
truth. 

Mankind are strongly and strangely disposed to idolatry, 
and this, at first, uniformly manifests itself in symbol wor- 
ship. The transition from symbol or object worship, is 
very short and easy, and no doubt, as already intimated, 
this was the origin of idolatry. Mankind, "professing 
themselves to be wise, they became fools, and changed the 
glory of the incorruptible God into an image made like to 
corruptible man, and the birds and four-footed beasts and 
creeping things." They first made some symbol or repre- 
sentation of God, and then, by degrees, transferred their 
worship from God to the figure or symbol representing him. 
And in this way they " changed the truth of God into a lie, 
and worshipped and served the creature more than the creator J* 
Eom. i. 22-25. 

This was charged upon the Jews by the martyr Stephen i 



252 HUMANISMS IN THE WOKSHIP OF GOD. 

" And they made a calf in those days, and offered sacrifice 
unto the idol, and rejoiced in the works of their own hands." 
God " gave them to worship the host of heaven," the sun, 
moon, and stars. "Yea, ye took up the tabernacle of 
Moloch, and the star of your god Remiphsin, figures which ye 
made to ivorship." Acts vii. 41-43. 

There is a vast deal more idolatry in the world than most 
men imagine, and there is no little of it in what is called 
Christendom. All ritualistic worship has a tendency to idolatry. 
The worship of the church of Rome, and that sought to be 
inaugurated by the Ritualists in the Episcopal church, as 
also the ritualistic worship of various secret societies, all 
demonstrate the truth of this declaration. I might show 
this in detail, but must leave this work for the intelligent 
reader. The Athenians had thirty thousand gods, and lest 
they might omit one, they erected an altar "to the unkuowm 
God." Paul charges them with " ignorantly worshipping" 
Him. The Roman senate w^ere willing to enroll Jesus 
Christ among their gods or objects of worship, and thus 
place him on an equality with the rest of their idols ; but the 
gospel tolerates no such idolatry as this, nor does it allow 
the holy virgin Mary, to take rank with her son, Jesus Christ. 

The Samaritans believed in God, and professed to worship 
him in their temple on mount Gerizim ; but Christ said to 
the woman of Samaria, " Ye worship ye know not whatJ^ 
Jerusalem was then the appointed place to worship. The 
Samaritans had set up a worship in opposition to that 
appointed by God, and did not w^orship him in the right 
way or at the proper place — the place where he had put his 
name ; hence our Lord said to thern : " Ye worship ye know 
not what." 

The worship of God is of his own appointment and ordi- 
nation, and no " will-worship" must stain its purity or tar- 
nish its brightness. Its ordinances are few and simple, and 
no human wisdom can add anything to their expressiveness. 
The Lord's day, the Lord's baptism, and the Lord's supper, 
are ordinances of peculiar significance ; and all attempts to 



HUMANISMS m THE WORSHIP OF GOD. 253 

improve upon them in any way have demonstrated the folly 
of human wisdom in tampering with things sacred and 
divine. 

The worship of God recognizes but one altar — Christ ; 
and this is the only altar before which Christians should 
bow, and upon which they should lay their ofieriugs. This 
altar may be found everywhere, and is the true and only 
antetype of the altars of the Mosaic economy. 

Christ is the altar in the family, and in the church ; and 
through him all our worship finds acceptance with God. 
To worship God acceptably, we must " pray with the spirit,. 
and with the understanding;" and, also, "slug with the 
spirit and the understanding." 

To make the worship of God a mere formality^ is only 
mockery. " Saying prayers" is not praying, neither is it 
any part of the true worship of God. " This people," said 
Isaiah, "draweth nigh unto me with their mouth, and hon- 
oreth me with their lips; but their heart is far from me." 
Lip-service is of no avail before God. Heari-service is the 
only service acceptable to God, through Jesus Christ. "Be 
filled with the Spirit ; speaking to yourselves in psalms, and 
hymns, and spiritual songs, singing and making melody in 
your heart to the Lord ; giving thanks always for all things 
unto God and the Father, in the name of our Lord Jesus 
Christ." Eph. v. 18, 19, 20. 

This is the worship which God approves — this is to "wor- 
ship him in spirit and in truth." Christians should sing 
praises to God, and not to nature, art, science or pihilosophy. 
The subjects of a large number of sentimental and secular 
songs, are deified, and such singing, on the part of Christians, 
is very questionable. I say they are deified, not however, 
to the exclusion of the Almighty. Jehovah is among the 
objects of their worship. I might give some examples 
illustrative of what I have just said, but the reader's infor- 
mation must supply them. 

But Christians " know that an idol is nothing in the 
world, and that there is none other God but one. For 



254 HUMANISMS IN THE WORSHIP OF GOD. 

though there be that are called gods, whether in heaven or 
in earth (as there be gods many and lords many.) But to 
us there is but one God, the Father, of whom are all things, 
and we in him ; and one Lord Jesus Christ, by whom are 
all things, and we by him." I Cor. viii. 5, 6. 

I have barely entered the threshold of this great and im- 
portant subject, and yet I must close. I designed saying 
something of worshipping God by instrumental music, but 
find my time and space will allow me only a word or two. 
If Christ has commanded us to worship in this way, or if 
the apostles and primitive Christians have set us the ex- 
ample of worshipping in this way, then it is right to do so ; 
but if otherwise, ive must not go beyond the ivord of the Lord," 
^' Whatever you do, in word or deed, do all in the name of 
the Lord Jesus, giving thanks to God and the Father by 
him." The Lord's day worship legitimately consists in — ■ 
1. Reading the Scriptures; 2. Praise; 3. Prayer; 4. Par- 
taking of the Lord's Supper, or breaking the loaf; 5. The 
contribution or Fellowship ; 6. The teaching. All these 
are parts of that spiritual worship which God requires at 
the hands of all his saints ; and to omit any part is not to 
worship him according to his word, or " in spirit and in 
truth." 

In proof of what I have now stated, in addition to that 
previously submitted, I refer to the following Scriptures: 
Acts ii. 42, 46, 47: *'And they continued steadfastly in the 
apostles' doctrine (teaching) and fellowship (contribution), 
and in breaking of bread, and in prayers," &c. 

This subject is a very important one, and I would urge 
the reader to -examine it fully, and study it thoroughly. 
Our present salvation, as well as our future happiness and 
eternal felicity depends upon our worshipping and serving 
God according to his holy word, which is the rule of life, 
the standard of our faith, and that word by which we shall 
be judged in the last day. 



Sermon XV. 



EA^^TISM; OR, SPEIXKLIXG AXD POURIXG, 
LEGAL AXD EYAXGELICAL. 



" Saving therefore, brethren, boldness to enter into the holiest by the blood of 
■Jesus, by a tstew and living "WAT, which he hath consecrated for us, through the 
vail, that is to say, his flesh; and having an High Priest over the house of God; 
let us draw near with a true heart in full assurance of faith, having oue heaets 
SPEiNKLED from an evil conscience, and our bodies tt ashed luith pure water." 
Heb. X. 19-22. 

Many works, great and small, have been written on the 
subject of baptism; but I do not now remember ever to 
have seen a work, or an essay, written on the subject of 
RANTISM. I commence with the following proposition: 

'^'THAT SPRINKLINa AND POURING MEPtE WATER OX ANY PERSON 
OR THING, FOR ANY MORAL, CEREMONIAL, OR RELIGIOUS USE, 
WAS NEVER DONE BY THE AUTHORITY OF GoD SINCE THE WORLD 
REGAN." 

The first time that the word sprinkle occurs in the Scrip- 
tures is, I believe, in Exodus ix. 8, where Moses "sprinkled 
dust towards heaven, in the sight of Pharaoh." When the 
passover was instituted in Egypt, the Israelites were re- 
quired to "take a bunch of hyssop, and dip it in the blood 
that is in the basin, and strike the lintel and the two side- 
posts with the blood that is in the basin," &c. Ex. xii. 22. 
By reference to Heb. xi. 28, we learn that the blood was 
sprinkled on the "lintel and door-posts." " Through faith 
he (Moses) kept the passover, and the sprinkling of blood, 
lest he that destroyed the first-born should touch them." 
Erom this we learn, that the lamb was to be killed, the 



256 EANTISM. 

bunch of hyssop dipped in its blood, and the blood sprink- 
led on the door-posts. The sprinkling and dipping in this 
case were two distinct things, and by no means regarded as 
indifferent. 

When Moses returned from the mountain, and told the 
people all the words of the Lord, and they answered with 
one voice, "All the words which the Lord hath said will we 
perform;" and when the young men had ottered burnt- 
offerings, and sacrificed peace-offerings of oxen to the Lord, 
then "Moses took half of the hlood and put it in basins, 
and half of the hlood he sprinkled on the altar. And he 
took the book of the covenant, and read in the audience of 
the people: and they said. All that the Lord hath said we 
will do, and be obedient. And Moses took the hlood, and 
sprinkled it on the people, and said, Behold, the blood of the 
covenant, which the Lord hath made with you concerning 
all these words." Exodus xxiv. 6, 7, 8. 

Li the 29th chapter of Exodus we have the law concern- 
ing the consecration of the priests. 

1. They were to be washed with water: "And Aaron 
and his sons thou shalt bring to the door of the tabernacle 
of the congregation, and shalt wash them with water. — 
Yerse 4. 

2. They were then to be anointed : " Th.en shalt thou take 
the anointing oil, and pouv it upon his head, and anoint him." 
Yerse 7. 

3. They were then to kill a bullock, and thus apply his 
blood: "And thou shalt take of the blood of the bullock, 
and put it upon the horns of the altar with thy finger, and 
pour all the hlood beside the hottom of the altar." Yerse 12. 

4. They were then to kill a ram: "And thou shalt slay 
the ram, and thou shalt take his blood and sprinkle it around 
upon the altar." Yerse 16. 

5. They were then to kill another ram, and thus apply 
the blood: "Then shalt thou kill the ram, and take of his 
blood, and put it upon the tip of the right ear of Aaron, and 
upon the TIP of the right ear of his sons, and upon the thumb 



RANTISM. 257 

of their right hand, and upon the great toe of their right footy 
and SPRINKLE the blood upon the altar round about. And 
thou shalt take of the blood that is upon the altar, and of 
the anointing oil, and sprinkle it (the blood and oil mixed) 
upon Aaron, and upon his garments," &c. Verses 20, 21. 

Leviticus, chap. i. Of burnt offerings: "And the priests, 
Aaron's sons, shall bring the blood, and sprinkle the blood 
around upon the altar that is by the door of the tabernacle 
of the congregation." Verse 5. Again: "And he shall 
kill it on the side of the altar northward before the Lord : 
and the priests, Aaron's sons, shall sprinkle his blood around 
upon the altar." Verse 11. 

Chapter ii. Upon the meat offering oil was to be poured : 
"And he shall pour oil upon it." V. 1. And again, v. 6: 
" And jpoi^r oil upon it." 

Chapter iii. After the peace-offering was killed, "Aaron's 
sons, the priests, shall sprinkle the blood upon the altar 
round about." Verse 2. And again, at the eighth verse : 
"And Aaron's sons shall sprinkle the 6?oo<^ of it around 
upon the altar." Also, at the 13th verse: "And the sons 
of Aaron shall sprinkle its blood upon the altar round 
about." 

.Chapter iv. Of the sin-offering: "And the priest shall 
dip his finger in the "blood, and sprinkle of the blood seven 
times before the Lord, before the vail of the sanctuary. 
And the priest shall put some of the blood upon the horns 
of the altar of sweet incense before the Lord, which is in 
the tabernacle of the congregation; and shall pour all the 
blood of the bullock at the bottom of the altar of the burnt 
offering," &c. Verses 6, 7. Again, the bullock was to be 
burnt "where the ashes are poured out:" — "Where the 
ashes are poured out shall «he be burnt." Verse 12. 

Also, at the 17th verse we read: "And the priest shall 

dip his finger in some of the blood, and sprinkle it seven 

times before the Lord, even before the vail." And in the 

18th verse, "And shall pour out all the blood at the bottom 

17 



258 RANTISM. 

of the altar," &c. This phraseology occurs again at the 
25th, 30th and 34th verses. 

Chapter v. And he shall sprinkle of the blood of the 
sin-offering upon the side of the altar; and the rest of the 
blood shall be ivrung out at the bottom of the altar. Verse 9. 

Chapter vi. Concerning the sin-offering it is said, " What- 
soever shall touch the flesh of it shall be holy : and when 
there is sprinkled of its blood upon any garment, thou shalt 
WASH that on which it was sprinkled in the holy place." 
Verse 27. 

Chapter vii. At the 2nd verse we read, "And the blood 
of it shall he sprinkle around upon the altar." And at the 
14th, "It shall be the priests th'dt spnnkleth the blood of 
the peace-offerings." 

Chapters viii. and ix. In these chapters we have a reca- 
pitulation of many of the laws to which we have referred. 
When Aaron and his sous were consecrated to the priest's 
office, Moses "washed ihem luiih water.'' Verse 6. "And 
Moses took the awointing oil, and anointed the taberDacle 
and all that was in it, and sanctified them. And he sprink- 
led part of it upon the altar seven times, and anointed the 
altar and all its vessels, both the laver and its foot, to sanc- 
tify them. And he poured of the anointing oil upon Aaron's 
head, and anointed him to sanctify him." Verses 10, 11, 
12. The bullock was slain, "and Moses took of the blood, 
and put it upon the horns of the altar round about with his 
finger, and purified the altar, and poured the blood at the 
bottom of the altar, and sanctified it, to make reconciliation 
upon it." Verse 15. 

The ram for a burnt-offering was brought, and he killed 
it, " and Moses sprinkled the blood upon the altar round 
about." Verse 19. Another ram was slain, and after put- 
ting some of the blood upon the'tip of Aaron's right ear, 
and upon the thumb of his right hand, and upon the great 
toe of his right foot, " Moses sprinkled the blood upon the 
altar round about." Verse 24. "And Moses took of the 
anointing oil and of the blood which was upon the altar, and 



EANTISM. 259 

sprinkled it upon Aaron, and upon his garments," &c. 
Verse 30. 

Aaron offers a sin-offering and a burnt-offering to make 
an atonement for himself and for the people. "And the 
sons of Aaron brought the blood to him; and he dipped his 
finger in the blood and put it upon the horns of the altar, 
and poured out the blood at the bottom of the altar." Verse 
9. The burnt-offering was slain, and "Aaron's sons pre- 
sented to him the blood, which he sprinkled around upon 
the altar." Verse 12. ^ The ram and bullock are slain for 
a peace-offering, " and Aaron's sons presented to him the 
blood, which he sprinkled around upon the altar." Verse 
18. In all these cases, the dipping, the pouring and the 
sprinkling are as distinct as red, black and white, and mere 
water, up to this date, is never sprinkled or poured upon 
any person or thing for any purpose under heaven. 

Chapter xiv. In this chapter we have the rites and sac- 
rifices in cleansing of the leper. "Then shall the priest 
command to take for him that is to be cleansed two birds 
alive, and clean, and cedar- wood, and scarlet and hyssop. 
And the priest shall command that one of the birds be 
killed in an earthen vessel, over running water. As for 
the living bird, he shall take it and the cedar-wood and 
the scarlet, and the hyssop, and shall dip them, and the liv- 
ing bird, in the blood of the bird that was killed over run- 
ning water. And he shall sprinkle upon. him that is to be 
cleansed from the leprosy seven times, and shall pronounce 
him clean, and shall let the living bird loose into the open 
field." 

In addition to the above, the leper was " to wash his 
clothes and ivash himself in waterJ^ Verse 8. This is 
repeated at the 9th verse, with this variation: '' He shall 
ivash his flesh in water J^ Furthermore, at the 14th, 15th 
and 16th verses, we read as follows : " And the priest shall 
take some of the blood of the trespass-offering, and the 
priest shall put it upon the tip of the right ear of him that 
is to be cleansed, and upon the thumb of his right hand, 



260 EANTISM. 

and upon the great toe of his right foot. And the priest 
shall take some of the log of oil, and pour it into the palm 
of his own left hand; and the priest shall dip his right finger 
in the oil that is in his left hand, and shall sprinkle of the 
oil with his finger seven times before the Lord." See, also, 
verses 18, 26, 27, 47, 51. 

Chapters vx, xvi. In these chapters we have prescribed, 
for various uncleannesses, among other things, the follow- 
ing : " And bathe himself in water." " Shall loash his 
clothes and hathe himself in water.^' See verses 5, 6, 7, 8, 
10, 11, 13, 16, 17, 18, 21, 22, 27. See, also, 4th verse of 
16th chapter, in which we have the following: "And he 
shall take of the blood of the bullock, and sprinkle it with 
his finger upon the mercj-seat eastward : and before the 
mercy-seat shall he sprinkle of the blood with his finger 
seven times." V. 14. See, also, verses 15, 19. Also chap- 
ter xvii. 6. 

In lumbers viii, we have the method of consecrating the 
Levites, of which the following is a part : " Take the Le- 
vites from among the children of Israel, and cleanse them. 
And thus shalt thou do to them, to cleanse them: sp>rinkle 
water of purifying upon them, and let them shave all their 
flesh, and let them loash their clothes, and so make them- 
selves clean." Yerses 6, 7. 

J^umbers xix. In this chapter we have an account of the 
sin-water, or water of purification. The blood-red heifer 
was killed, and her blood sprinkled directly before the 
tabernacle of the congregation seven times." The heifer 
was then burnt; " and the priest shall take cedar-wood, and 
hyssop and scarlet, and cast them into the midst of the 
burning of the heifer." The ashes were gathered by a 
"clean person," and put "without the camp" in a "clean 
place." " And it shall be kept for the congregation of the 
children of Israel, for a water of separation : it is a purifica- 
tion for sin." 

"And for an unclean person they shall take of the ashes 
of the burnt heifer of purification for sin, and running ivater 



EANTISM. 261 

shall he put to it in a vessel : and a clean person shall take 
hyssop, and dip it in the water, and sprinkle it upon the 
tent," &c. The unclean person was to be sprinkled upon 
again the third, and also on the seventh day; "and on the 
seventh day he shall purify himself, and wash his clothes, 
and hailie him.self in water," &c. 

These are all, or nearly all, the places where legal 
sprinklings or pourings are mentioned in the law of Moses, 
and in all of them the sprinkling or pouring of mere water 
finds no countenance whatever! While we have many 
bathings in water alone in the law, there is no sprinkling or 
pouring of mere water commanded for any purpose under 
heaven ! These " bathings" are the "divers washings," or 
" baptisms," spoken of by Paul. Heb. ix. 10. 

I have been particular in quoting these passages in full, 
and emphasizing the words in dispute, in order that the 
reader might see, at a glance, the great precision in the use 
of these words everywhere conspicuous in the law. Sprink- 
ling, pouring, washing and bathing, all occupy their appro- 
priate places, and are never confounded together as they are 
in the vocabulary of Pedo-baptists. 

As a last and final proof of our position, I quote the fol- 
lowing from E"umbers xxxi. 21, 22, 23, 24. " And Eleazar 
the priest said unto the men of war which went to the bat- 
tle: This is the ordinance of the law which the Lord com- 
manded Moses ; only the gold, and the silver, the brass, the 
iron, the tin, and the lead, — everything that may abide the 
fire, ye shall make it go through the fire, and it shall be 
clean ; nevertheless, it shall be purified with the water of 
separation : and all that abideth not the fire, ye shall make 
go through the water." This is proof positive, that under 
the legal dispensation, the sprinkling or pouring of mere 
water was out of the question. 

And now, in the language of Mr. Campbell, I will say, 
that, " according to all the evidence now before us, and, 
indeed, from all that is written in the Jewish and Christian 
scriptures, the following conclusions are ascertained facts : 



262 RANTISM. 

That upon persons and things blood was sprinkled ; on the 
human person or head oil was "poured; but the washing or 
immersing in it (water) was the universal, the immutable practice 
since the world began J^ 

p: But we have not yet examined a passage in Isaiah lii. 
13, 14, 15. It reads: "Behold my servant shall deal pru- 
dently, he shall be exalted and extolled, and be very high. 
As many were astonished at thee ; (his visage was so 
marred more than any man, and his form more than the 
sons of men); so shall he sprinkle many nations ; the kings 
shall shut their mouths at him : for that which had not 
been told them shall they see, and that which they had not 
heard shall they consider." 

Pedo-baptists sometimes quote this to prove that sprink- 
ling water is baptism ! But there is not one word about 
water in the passage ! Besides, the sprinkling here (if 
sprinkling it be) is said to be done by the Messiah — "So 
shall Ae sprinkle many nations;" but the Messiah never 
baptized any one. 

But, in my judgment, there is no sprinkling in the pas- 
sage. It is a bad rendering of the original, and does not 
harmonize with the context. Junius and Tremellius, in 
their Latin version, render it: "So shall he astonish 
(sprinkle with astonishment) many nations." The aston- 
ishment would be as general as the rain "sprinkled" from 
heaven. The Septuagint version uses the word thauma- 
sontai: "So shall he astonish many nations." Bishop Lowth, 
of the church of England, whose work I have read, has it : 
" So shall he sprinkle with his blood many nations." The 
Septuagint, in my judgment, is more consistent, and, adopt- 
ing it, the passage would read harmoniously.- The sense of 
the passage is, that, "as many were astonished" at him be- 
cause his "visage was so marred," and "his form more than 
the sons of men;" but who, notwithstanding this humilia- 
tion, "dealt prudently," was "exalted" and "extolled," and 
made "very high;" "So shall ye astonish many nations;" 
and the consequence of their astonishment will be, that 



KANTISM. 263 

"the kings shall shut their mouths at him." They were to 
be astonished at what they would "see" and "hear," all of 
which came to pass literally while Christ was on earth. 
They were filled with astonishment at the miracles they 
"saw," and the words they "heard." 

The idea that it alludes to "sprinkling water," or to "in- 
fant sprinkling," is both absurd and preposterous ! Can it 
mean that the little babies wo^ld be astonished at having 
water sprinkled in their faces ! — ? Is it likely that this 
would have the effect of causing the "royal infants" to 
"shut their mouths"? Is this what "they shall see," which 
"had not before been told" them ? Is this the great secret, 
which, "not having heard" before, they are now to "con- 
sider ?" 

It is evident from the context, and from all the facts in 
the case, the passage should read thus : "As mani/ were 
astonished at thee (his visage was so marred more than any 
man, and his form more than the sons of men) ; so shall he 
astonish many nations ; the Icings shall shut their mouths at him ; 
for thai which had not been told them shall they see, and that 
which they had not heard shall they consider.'^ 

In Ezekiel xxxvi. 25, 26, 27, there is another passage 
much relied on by a certain class of Pedo-baptists to prove 
their "doctrine all divine." It is a prediction, however, 
having exclusive reference to Israel, and reads as follows : 
"For I will take you from among the heathen, and gather 
you out of all countries, and will bring you into your own 
land. Then (at that time) will I (the Lord) sprinkle clean 
water upon you, and you shall be clean: from all your 
filthiness and from all your idols will I cleanse you. A 
new heart also will I give you, and a new spirit will I put 
within you; and I will take away the stony heart out of 
your flesh, and I will give you an heart of flesh. And I 
will put my Spirit within you, and cause you to walk in my 
statutes, and you shall keep my judgments, and do them. 
And you shall dwell in the land that I gave to your fathers ; 
and you shall be my people, and I will be your God." 



264 . BANTISM. 

I have already said that this is a prediction having exclu- 
sive reference to Israel, and I am confident that no one can 
read it without being convinced of this truth. 

In the next place, there is an evident allusion to the 
" water of separation," the " water of cleansing," or the 
" sin-water" of the law. Paul alludes to this in Hebrews 
ix. 13 — " For if the blood of bulls and of goats, and the 
ashes of an heifer sprinkling the unclean," &c. 

!N"ow, the " sin-water" of the law was a type ; but of what 
was it a type? Of Pedo-baptist sprinkling? No, verily; 
for Paul sets this question to rest in the very next verse, 
where he says : " How much more shall the-blood of Christ, 
who, through the Eternal Spirit, offered himself without 
spot, to God, purge your conscience from dead works to 
serve the living God ?" The " sin-water" was sprinkled, 
and was a type of that " blood and water" which ran from 
the pierced side of the Lord Jesus Christ, and by which 
" the heart is sprinkled from an evil conscience." 

The sprinkling in Ezekiel can have no reference to the 
Holy Spirit, for this, so far as I know, is never spoken of as 
being sprinkled. Besides, the Holy Spirit is spoken of at 
the 27th verse as a distinct promise. 

And, finally, the Lord himself promises to do this sprink- 
ling; and so efficacious, jea, so meritorious, is this sprinkling, 
that it makes " clean." It cleanses from " all filthiness and 
from all idols." Will Pedo-baptist sprinkling do this ? 

We are forced to the conclusion, then, that the sprinkling 
in Ezekiel is evangelical, having reference to the blood of 
Christ; and is, consequently, neither legal nor Pedo-bap- 
tistical. In the IsTew Testament there is not a word about 
*' sprinkling water." The following are all the references : 
" For if the blood of bulls and of goats and the ashes of an 
heifer sprinkling the unclean sanctifieth to the purifying of 
the fiesh, how much more shall the blood of Christ, who 
through the Eternal Spirit oftered himself without spot to 
God, purge your conscience from dead works to serve the 
living God ?" " For when Moses had spoken every precept 



RANTISM. 265 

to all the people according to the law, he took the blood of 
calves and of goats, with ivater, and scarlet wool, and hyssop, 
and sprinkled both the book and all the people, saying. This is 
the blood of the testament which God hath enjoined unto 
you. Moreover, he sprinkled likewise with blood both the 
tabernacle and all the vessels of the ministry. And almost 
all things are by the law purged with blood; and without 
shedding of blood is no remission." Heb. ix. 13, 14, 19, 
20, 21, 22. 

" And to Jesus, the Mediator of the new covenant, and to 
the blood, of sprinkling, that speaketh better things than the 
blood of Abel." Heb. xii. 24. 

" Elect • according to the foreknowledge of God, the 
Father, through sanctification of the Spirit, unto obedience, 
and sprinkling of the blood of Jesus Christ." 1 Peter i. 2. 

" Through faith he kept the passover, and the sprinkling of 
blood, lest he that destroyed the first born should touch 
them." Heb. xi. 28. •* 

" Let us draw near with a true heart, in full assurance of 
faith, having our hearts sprinkled from an evil conscience, and 
our bodies loashed with pure water." Heb. x. 22. 

These are all the sprinklings of the New Testament, and 
among them there is no sprinkling of water! 

From what the apostle Paul teaches us in his letter to 
the Hebrews, it is obvious that all the sprinkling of the 
law had direct reference to, or were typical of, the sprink- 
ling of the blood of Christ. This is clearly taught by many 
of the references which we have made. So manifest is this, 
that Moses and Christ use almost the same language. 
Moses sprinkled " blood and water" on the book and upon 
" all the people," and said : " This is the blood of the cove- 
nant lohich God hath enjoined unto youJ^ Jesus said: ''For 
this is my blood of the New Testatament, which is shed for 
many for the remission of sinsJ^ Matthew xxvi. 28. Under 
the law, it is the " sprinkling of blood." Under the gospel, 
it is " the blood of sprinkling," and " the sprinkling of the 
blood of Christ." 



266 RANTISM. 

I repeat again, that the sprinklings under the law never 
had the most remote reference to the bestowmeut of the 
Holy Spirit ; but, on the contrary, they always had refer- 
ence to the sprinkling of the blood of Jesus Christ. 

There is another point of much importance in this dis- 
cussion, namely : All the sprinklings of the Neio Testament 
have the hearty and not the head, for their object. " Let us 
draw near with a true heart, in full assurance of faith, 
having our hearts sprinkled from an evil conscience, and our 
bodies washed with pure water.'' Upon this text I take my 
stand, and demand of all Pedo-baptists why they sprinkle 
water on the head or face '^ I do not remember ever having 
seen this question put to them before; but it is an import- 
ant one, and one which, in all candor and honesty, they are 
bound to answer. They should be able to give a reason 
not only for sprinkling itself, but also for the preference 
they give to the face or head. And I now demand the rea- 
son. Let them give it, or aMndon sprinkling altogether. 

Pedo-baptists, or Pedo-rhantists, as they should be called, 
(for they rarely, if ever, immerse infants), tell us that bap- 
tism comes in the room of circumcision. If this be so, and 
if sprinkling is baptism, then they should sprinkle them 
upon, not the head or face! Where is the law for the 
change of place ? If a drop or two of water is sufficient, 
why should it matter where it is applied ? If the " mode," 
as you call it, is indifferent, why should not the place of its 
application be indifferent ? But I contend that if baptism 
comes in room of circumcision, and if sprinkling be bap- 
tism, then it should be applied at the time and at the place, 
or ichen and where circumcision was performed ! And then 
female infants should never be the subjects of it! because 
they were never circumcised; and baptism can never come in 
the room of circumcision to those who were never the subjects of 
it! The argument is this: Females were never circum- 
cised; it is impossible, therefore, that baptism, or anything 
else, can come in the room of circumcision to them! Pedo- 
rhantists are here routed upon their own hypothesis, and 



EANTISM. 267 

must give some other reason for sprinkling water upon 
female children. But why sprinkle water on the head or 
face ? Why not apply it to the " tijp of the right ear," the 
" thumb of the right hand," and the '■'great tot of the right 
foot ?" What difference can it make which end is sprinkled ? 
Why not the heels as well as the head? 

And, again, if the passages already quoted from Isaiah 
and Ezekiel are to be relied upon as proving sprinkling to 
be right, why not let the Lord do it all? Why not march 
your converts out while the rain is being " sprinkled^' from 
heaven, and say to them : "You are baptized in the name 
of the Father, Son and Holy Spirit?" Would they not be 
as validly baptized, or rather sprinkled, as if you had taken 
a " bunch of hyssop" and sprinkled them ? Those upon 
whom God sprinkles water must be validly sprinkled ! 
There could be no calling in question the qualifications of 
the administrator in this case. There would be no diffi- 
culty about " baptismal succession" here ! It would be a 
sprinkling right from heaven, instead of the fingers of the 
priest ! A shower of rain would do them far more good 
than the Pedo-rantist sprinkling; because the first ia divine, 
the latter is human. 

But, I opine, Pedo-baptists have not thought why they 
applied water to the head or face. They have done so 
without thinking or asking why. But inspiration gives the 
reason ! It is a family mark ! — the mark of the beast I ! 
" And he caused all, both small and great, rich and poor, 
free and bond, to receive a mark in their right hand, or in 
their FOREHEADS." Eev. xiii. 16. The " old mother" marks 
in the "right hand" and on the "forehead;" but her 
daughters place the "mark" on the " forehead." It is a 
family mark ! This is the sprinkling or pouring, and the 
signing with the "sign of the cross!" Who has not seen 
the " bishop," with his " moist" finger, make this sign f — ? 

This, friendly reader, is the reason why the water is 
applied to the face or head — they are fulfilling the j^redictions 
of the prophet, who with a pencil dipped in the light of 



268 EANTISM. 

heaven, has strikiDgly portrayed the strongly marked fea- 
tures of the " mother of harlots and abominations of the 
earth." She is a mother, and her illicit ofispring, like unblush- 
ing " harlots," bestride the world ! Yes, they " mark" 
"small and great," babes, infants and adults; the " rich 
and poor," the " bond and the free," all are marked ! And, 
to cap the climax, this "mark in thQ forehead'^ comes in the 
place of circumcision ! That is, a " mark^' at one end 
comes in the place of a " mark" made somewhere else ! 

Eeader, do not be alarmed at this language. True, it is 
plain, and I mean to be plain with those Pedo-baptists who 
are eternally harping about the indelicacy of immersion. 
They will preach for hours to a mixed audience of ladies 
and gentlemen about baptism coming in the room of cir- 
cumcision, and about the indelicacy of immersion, as though 
there was something far more indelicate about the latter than 
about the former ! And yet they will sometimes, when 
they can't help it, without losing a member, perform this 
very indelicate thing called immersion ! Yes, for the sake 
of numbers they will do that which shocks their modesty ! 
And yet they are immodest enough to preach publicly and 
talk privately to female ears for hours together about circum- 
cision ! The time has come when such men should be made 
to blush. We might reply to them, that, if their position 
be true that baptism comes in the place of circumcision, it is 
very natural that baptism should, at least, be as indelicate as 
circumcision ! 



But we say of these men as Paul said of certain charac- 
ters in his day: " For there are many unruly and vain 
talkers and deceivers, specially they of the circumcision^ 
lohose mouths must be stopped," 

I will now leave the subject of sprinkling for awhile and 
treat somewhat of pouring ; after which I will again discuss 
the subject generally, and bring it to a close. 

Up to this time we have seen no intimation that water 
was ever poured upon any person or thing for any purpose 
whatever. We have seen that oil was, under the law, fre- 



KANTISM. 269 

quently poured upon persons by divine authority ; and we 
shall make a further use of this fact before we close this 
essay. 

In Job xxxvi. 27-28, there is a passage which reads thus : 
" For he maketh small the drops of water : they pour down 
rain according to the vapor thereof, which the clouds do 
drop and distil upon man abundantly." This passage, 
so far as I know, has never been quoted to prove pom??^ to 
be baptism ; but I place it here that I may not seem to pass 
over anything that even looks like water-pouring ! 

The Ixviii Psalm, 7, 8, 9, 10 verses, however, have been 
quoted and applied to the baptism of the Israelites unto 
Moses, and, therefore, demands a more particular exami- 
nation. It reads thus: "0 God, when 'thou wentest forth 
before thy people, when thou didst march through the wil- 
derness, the earth shook, the heavens also dropped at the 
presence of God : even Sinai itself was moved at the 
presence of God, the God of Israel. Thou, God, didst 
send a plentiful rain, whereby thou didst confirm thine 
inheritance when it was weary." How the Israelites could 
be " confirmed''^ by a heavy shower of rain while crossing 
the Red Sea, Pedo-baptists, perhaps, can tell ! But, while 
we are on this subject, let us quote another passage which 
is also applied to the same event. Psalm Ixxvii. 15, 16, 17 : 
" Thou hast with thine arm redeemed thy people, the sous 
of Jacob and Joseph. The waters saw thee, God, the 
waters saw thee : they were afraid ; the depths also were 
troubled. The clouds poured out water; the skies sent out 
a sound : thine arrows loeni abroad," 

The passage quoted from the 68th Psalm evidently refers 
to the '' quails and manna" which were rained from heaven 
upon the camp of Israel. " Then said the Lord unto Moses, 
Behold I will rain bread from heaven for you." Exodus 
xvi. 4. " And it came to pass, that at evening the quails 
came up and covered the camp ; and in the morning the 
dew (manna) lay round about the host." 13th verse. It 
was the manna and the quails which " confirmed" the Isra- 



270 RANTISM. 

elites when they were " weary," and not a storm of rain- 
water! That from the 77th Psalm refers to one of the 
plagues of Egypt : "And Moses stretched forth his hand 
toward heaven ; and the Lord sent thunder and hail, and 
the fire ran along upon the ground : and the Lord rained 
hail upon the land of Egypt. So there was hail, and fire 
mingled with the hail very grievous," &c. Exodus ix. 23-24. 
This was such a pouring as, I trust, our Pedo-baptist friends 
will never be the subjects of! Truly, " the skies sent out 
a sound," for "the Lord sent thunder and hail,^' and his 
"arrows went abroad." 

In this case we read of " clouds" in the plural; but the 
cloud which was " a pillar of fire by night," was one, in the 
singular number. It was a " pillar of cloud by day, and a 
pillar of fire by night." " And the Lord went before them 
by day in a pillar of cloud, to lead them the way ; and by 
night in a pillar of fire, to give them light." Exodus xiii. 21. 
If this cloud poured out such copious showers, why was it 
necessary for Moses to smite the rock to give Israel water ? 
The truth is, this cloud never rained anything but manna, 
even if it did this. 

The Israelites were " baptized into Moses, in the cloud 
and in the sea." 1st Cor. x. Paul says they were " under 
the cloud, and all passed through the sea, and were all bap- 
tized into Moses in the cloud and in the sea." They were, 
therefore, metaphorically immersed. The sea stood up on 
the right and left as a wall, and they were under the cloud. 
So says David: "He divided the sea, and caused them to 
pass through ; and he made the waters to stand as an heap." 
Ixxviii Psalm, 13th verse. 

But we shall be told, as we have hundreds of times be- 
fore, that the Israelites were " sprinkled by the spray from 
the sea." 

In reply to this we have one argument which will forever 
defy the logic of the whole Pedo-baptist world, and here it 
is: "And with the blast of thy nostrils the waters were 
gathered together : the floods stood upright as an heap, and 



EANTISM. 271 

the depths were congealed in the heart of the sea.'' Exodus 
XV. 8. Congealed ! What does this mean ? Does it leave 
any room for "dashing spray?" 0, the folly of Pedo- 
baptism ! ! 

The pouring out of tlje Holy Spirit is regarded by Pedo- 
baptists as affording just grounds for pouring water upon 
the subject of baptism. It is argued that the baptism of 
the Holy Spirit is by pouring, and that, therefore, the 
pouring of water is baptism. I will now record the pas- 
sages relied upon on this point, and examine this matter 
fully. 

"Turn you at my reproof; behold I will pour out my 
Spirit upon you, I will make known my words unto you." 
Prov. i. 23. " Until the Spirit be poured upon us from on 
high, and the wilderness be a fruitful field, and the fruitful 
field be counted for a forest." Isaiah xxxii. 15. 

"For I will POUR water upon him that is thirst]/, and 
floods upon the dry ground; I will pour my Spirit upon thy 
seed, and my blessing upon thine offspring." Isaiah xliv. 3. 

"And it shall come to pass afterward that I will pour 
out my Spirit upon all flesh; and your sons and your 
daughters shall prophesy, your old men shall dream dreams, 
your young men shall see visions. And also upon the ser- 
vants and upon the handmaids in those days will I pour 
out my Spirit." Joel ii. 28, 29. 

That these predictions have reference to the day of Pente- 
cost, and the household of Cornelius, when Jews and Gen- 
tiles were "all, by one Spirit, baptized into one body," 
there can be little or no doubt. 

The prophesy of Joel is quoted by the apostle Peter as 
fulfilled on that memorable day. Acts ii. 16, 17, 18, 19. 
And, in reference to the two events just spoken of, Paul 
says : "For by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whetli^r we be bond or 
free ; and have all been made to drink into one Spirit." 1st 
Cor. xii. 13. And John said, "I indeed baptize you with 
(en, in) water; but he that cometh after me is mightier 



272 EANTISM. 

than I, whose shoes I am not worthy to bear; he shall bap- 
tize you with the Holy Spirit, and with iire." Matthew 
iii. 11. Luke, with reference to this, says : "For John 
truly baptized with {en, in) water; but ye shall be baptized 
with {en, in) the Holy Spirit ngt many days hence." 
Acts i. 5. 

From all these facts it is argued by Pedo-baptists, that 
pouring is baptism ; or, that the baptism of the Holy Spirit 
w^as by pouring. I have stated the case fairly, and now for 
its examination. That the apostles and brethren assembled 
on the day of Pentecost were baptized with, or in the Holy 
Spirit, is a fact not to be disputed; but that the jwuring out 
of the Spirit was thai vaptism, is denied. 

And here let n^e remark, that, io one sense, all men are 
continually baptized, or immersed, j^a^m^e?^, in the Spirit 
of God; "for," says Paul, "m him we live and move and 
have our being." Acts xvii. 28. And David says : 
"Whither shall I go from thy Spirit ? or whither shall I 
flee from thy presence ? If I ascend up into heaven, thou 
art there ; if I make my bed in hell, behold thou art there." 
Psalm cxxxix. 7, 8. It is clear, then, that in a physical 
sense, if I may use that term, all men are immersed in the 
Spirit of God. In what sense, then, can the Spirit be said 
to be poured out? And in what sense were the disciples 
baptized in it? It is poured out in a moral or spiritual sense, 
and the disciples were baptized in it in this sense. Its ef- 
fects, however, in this case were both moral and physical. 
Of this we shall speak hereafter. 

I now come directly to the question : Was the pouring 
out the baptism ? This, as we have already remarked, is 
denied. I^ow the earth was once immersed in water. And, 
as means to this end, we are told "the fountains of the great 
deep were broken up, and the windows of heaven were 
opened. And the rain was upon the earth forty days and 
forty nights." Gen. vii. 11, 12. 

IsTow, will any one say that "the breaking up of the 
fountains" was the immersion f or that the "windows of 



EANTISM. 273 

heaven being opened'^ was the immersion ? Or that the 
"rain" ivas immersion ? Was any one, or all of these, the 
immersion ? Not at all ! They were only the means to an 
end, which end was the flood, the immersion ! So it was on 
the day of Pentecost. The disciples "were all with one 
accord in one place. The Holy Spirit was poured out or 
"shed forth," and that place was "filled" while they were 
in it ! And an immersion was inevitable, unless they had 
gone out. "And suddenly there came a sound from heaven 
as of a rushing mighty wind, and it filled all the house where 
they were sitting." Hold ! says the Pedo-baptist, it was 
the ^^ sound" that filled the house. It was "i7," the "sound." 
Then let us read the next verse : "And there appeared unto 
them cloven tongues, like as of lire, and it sat upon each 
of them." Did- the "sound" sit upon each of them? It is 
the same "zY/" Was "2Y" not the Holy Spirit which "sat 
upon them like cloven tongues of fire" ? Let us read the 
next verse : "And they were all filled with the Holy 
Spirit, and began to speak with other tongues, as the Spirit 
gave them utterance." The -house was "^^W," and they 
were 'filled." Not with "sound," like some Pedo-baptist 
meetings; but with the Spirit of God. But let us read 
another verse : "He (Christ) hath shed forth this which ye 
SEE and HEAR !" Verse 33. It was the Spirit, then, which 
they "saw" and "heard," and not mere "sound." Those 
that heard the apostles thought that they were 'filled with 
new wine;" but it never entered into their heads that the 
house and the apostles were all 'filled" with '•'sound!" The 
Spirit was poured out ; but this pouring was not the bap- 
tism. . It was only a means to an end, which end was the 
immersion of the disciples in the Holy Spirit. They were 
immersed in the Holy Spirit, soul, body and spirit. They 
were as fully immersed in the Holy Spirit as I am now im- 
mersed in the atmosphere of this room. But leave their 
bodies, their animal bodies, out of the question, and can any 
Pedo-baptist suppose that the Spirit was poured out only 
on a pari of the soul f Has the soul or spirit a head, and 
18 



274 RANTISM. 

was the Spirit poured on that ? Or, was the entire spirit 
jilled with it ? Doubtless the latter. If you will practice 
pouring, then, why not pour the water all over the person? 
Why not ? we ask emphatically. If pouring is right, you 
do not pour enough ! But pouring water was never com- 
manded since time was born ! 

Besides, if we are to have the water poured on us because 
the Spirit was poured out, then, for a similar reason, we 
should be baptized by drinking the water; "for," says 
Paul, ''we have all been made to drink into one Spirit.^' 
The argument for drinking the water is as strong as that 
for pouring it. And if it be immaterial how the water is 
applied, why not apply it internally as well as externally f 
If a few drops of water have so much efficacy, why not put 
them on the tongue as well as on the face f Moreover, Paul 
says there is "one baptism." Eph. iv. 5. Baptism is an 
unit. Are sprinkling, pouring and immersion "one ?" Are 
they an M?2zY .^ Impossible! "But," says the Pedo-baptist, 
^Hhis baptism is that of the Holy Ghost." Well, if there 
be but one baptism, and that is the baptism of the Holy 
Spirit, why do you sprinkle, pour or immerse ? To be con- 
sistent, you should do neither ! Why not turn Quaker at 
once, and cease to urge the use of water in any form or 
shape? But the "one baptism" spoken of by Paul is that 
of water. The baptism of the Holy Spirit was peculiar to 
the day of Pentecost, and the introduction of the gospel to 
the Gentiles in the house of Cornelius. Joel's prophesy 
relates to this. The Spirit was to be poured out on '"all 
flesh," Jews and Gentiles, in order to their immersion in it, 
and in both cases, as Joel predicted, miraculous gifts were 
bestowed. None have been immersed in the Holy Spirit 
since its last occurrence in Cornelius' family. "They spake 
with tongues and prophesied:" a certain consequence of an 
immersion in the Holy Spirit. Some pray, even now, to be 
^'baptized with the Holy Spirit and with fire." It is well for 
them that the latter portion of their prayer is not answered, 
for it always has reference to the wrath of God. In proof 



KANTISM. 275 

of this, you have only to examine those passages where 
this phraseology occurs. And, as for the baptism of the 
Holy Spirit, it was a promise peculiar to the first introduc- 
tion and establishment of Christianity. The Holy Spirit, 
however, is still given to all that obey Jesus Christ : "Not 
by works of righteousness which we have done, but accord- 
ing to his mercy he saved us, by the washing of regenera- 
tion, and renewing of the Holy Sjnrit; which he shed on 
us abundantly, through Jesus Christ our Saviour." Titus 
ii. 5, 6. 

There is, then, but "one baptism," and that is immer- 
sion. Pouring has no reference to water baptism. The 
reader will remember that oil was poured under the legal 
dispensation. The pouring of oil was typical of the "pour- 
ing out" or "shedding forth" of the Holy Spirit. Mood 
was sprinkled. This was typical of the blood of Christ. Oil 
was poured. This was typical of the Holy Spirit. There 
was no confusion of types under the law; but everything 
had its specific and appropriate meaning. 

The idea that baptism consists in the mere application of 
water, without regard to "mode," as it is called, is not only 
fatal to the truth, but also fatal to the theory it is designed 
to sustain. Let me illustrate this : Pedo-baptists tell us 
that haptizo sometimes signifies to loash. To wash lohat ? I 
ask. To wash the face F the hands ? the feet f or the whole 
person? Again they tell us, it means to wet. Toz^^ei what ? 
The finger ? the face ? If it means to wet, is not the admin- 
istrator, who loets his finger, or his feet,2is much baptized as 
the candidate f Was not Philip as much baptized as the 
eunuch ? Again, they say, it means to moisten. To moisten 
what? Once more, they say, it means to sprinkle! To 
sprinkle what ? Who can tell, if this logic be sound ? 
Where shall the water be applied, if this reasoning be 
good ? It may just as well he applied to one part as another ! 

But, in opposition to all this, I affirm that bap)tism relates 
to the whole person. This is a new argument in favor of 
immersion. The commission reads : He that believeth and 
is baptized, shall be saved." Mark xvi. 16. The man. or 



276 RANTISM. 

person, was to be baptized. ISTot his face, feet, hands, nor 
forehead. This rule holds good through the whole ^ew 
Testament. The ma7i must be ^'born of water.'' In all rites 
of a loartial character, the parts to which they are to be ap- 
plied are always specified. It was so with circumcision; 
and, indeed, the whole Jewish ritual is a standing proof of 
this proposition. Blood was to be sprinkled on "the lintel 
and door-posts,'' and not on the floor nor cMmney. Again, 
blood was to be sprinkled "on the altar" — it was to be put 
"on the horns of the altar with the finger " &c. Many ex- 
amples of this character could be given, but it is not neces- 
sary. God has not left this matter to the w^hims of men. 
l^To man is baptized unless his lohole person is the subject of 
it. Our ^'bodies" must be ^'washed with pure water." Heb. 
X. 22. ISlo partial washing will do. The body must bo 
washed. What is the bod.y f Let Paul answer — "For as 
we have many members in one body." Rom. xii. 4. Again, 
he says : •'IJ'or as the body is one, and hath many members, 
and airthe members of that one body, being many, are one 
BODY." "For the body is not one member, but many." 1st 
Cor. xii. 12, 14. E'ow, with these facts before us, let us 
quote Paul to the Hebrews : "Let us draw near with a true 
heart, in full assurance of faith, having our hearts sprmZ:M 
from an evil conscience, and our bodies ivashed with pure 
water."— X. 22. 

With this testimony before us, we may safely affirm thal^ 
water, no matter how applied to a single "member" of the 
"body," as the head, for instance, is not baptism. The lohole 
^^body" must be the subject of it. And I furthermore say, 
that "mere water was never sprinkled," or poured, "on 
man, woman, or child, by any divine warrant or formu- 
lary, under any dispensation of religion. Patriarchal, Jew- 
ish or Christian." If it ever has, let the proof be produced. 
Let the text be found. We have examined them all, one 
by one, and this is the result. All the witnesses have spoken. 
They have told their own story; and the result is, that, on 
the subject of sprinkling or pouring mere water by divine au- 
ihority, the Bible is as silent as the grave ! 



Sermon XVI 



THE POSITIVE DIYIXE CODE. 



" And So/inuel said, Hath the Lord as great delight in burnt offerings and 
sacrifices, as. in obeying the voice of the Lord f Behold, to obey is better than 
sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of 
witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast re- 
jected the Word of the Lord, he hath also rejected thee from being hvng.'^ — I 
SAii. XY. 22-23. 

1. According to the common testimony of writers on 
Theology, mo7^al law is founded in the nature and fitness of 
things ; while loositive law depends exclusively upon the loill 
of the Law-giver. I regard this as a just and proper dis- 
tinction between these two kinds of law; but it is not the 
only distinction. For, 

2. Positive divine law antedates the moral law. The first 
law given to man was a loositive divine institution, depending 
entirely upon the will of the Creator, and expressed in the 
following words : " Of every tree of the garden thou mayest 
freely eat; but of the tree of the knowledge of good and 
evil, thou shalt not eat of it ; for in the day that thou eatest 
thereof, thou shalt die.'*' Gen. ii. 16-17. This, as I have 
said, was a positive divine law, originating in, and depend- 
ing upon, the will of the Law-giver; and it was the/r5^ 
law given to man. Positive law, therefore, is older, or dates 
before moral law. 

3. Positive law is, in a preeminent sense, the great test of 
faith, loyalty and love to the Law-giver. 



278 THE* POSITIVE DIVINE CODE. 

Moral law, in the nature of things, cannot constitute sa 
perfect a test. Let us examine this point with reference to 
our first parents. Suppose God had said to them : " Thou 
shalt not steal,'' or " Thou shalt not kill," or " Thou shalt 
not commit adultery ;" would these laws, which belong to 
the moral code, have constituted any test of their loyalty ? 
They were made " lords of the beasts of the field, the fowls 
of the air, and the fish of the sea," and therefore, the moral 
law here indicated would have been no test ; and so with 
reference to all the others of which I have spoken. 

Besides, moral law being founded in the nature and fitness 
of things, sustains a peculiar relation to the interest of man, 
which positive law does not. To illustrate : It may be to 
the interest of man to keep the moral law with reference 
to his earthly good and prosperity. Indeed, many _29ro/ess- 
ing Christians, at the present day, do no more than to profess 
faith in Christ, and keep the moral law ! It is good ^policy 
to be moral — to keep the moral code ; and therefore, in the 
nature of things, moral law can be no certain and absolute 
test of loyalty to the great Law-giver of men. But not so 
with reference to the ^positive code. Here every consideration 
of earthly good is lost sight of, and the individual obeys 
BECAUSE God has commanded! His obedience is the result 
of his respect for, and loyalty to, the Law-giver. 

4. Positive law is superior to moral law. This is a very 
important truth, and constitutes a marked difierence between 
moral and positive law. 

In proof of this position I refer to the following cases : 
Gen. xxii, 1 Samuel xv. The first is the case of Abraham, 
who was commanded to ofifer up his only son Isaac as a 
sacrifice. For Abraham to sacrifice his son, without a 
special command of God, would have been a most flagrant 
violation of the moral law, " Thou shalt not kill ;" but, inas- 
much as God had given a special positive law, or command? 
for him to ofier up his son Isaac as a burnt sacrifice, it was 
right that he should do it. Abraham went forward in the 
path of obedience, and would have consummated the act 



THE POSITIVE DIVINE C(?DE. 279 

but for being arrested by the angel of the Lord, who called 
to him out of heaven. In this case we have a proof and an 
illustration of the fact, that positive law is superior to the 
moral. In this case the ^positive towered above the moral, 
and "Abraham's faith wrought with his works, and by 
works his faith was made perfect." As Abraham was to 
be the father of the faithful, God subjected him to a severe 
test. He struck deep into Abraham's heart, and demanded 
his only son, the son of promise, as a burnt offering. Abra- 
ham obeyed, and demonstrated his faith by his works. 
Having passed through this terrible ordeal, God addresses 
him thus : " ]^ow I know that thou fearest God, seeing thou 
hast not w^ithheld thy son, thine only son, from me." 

The second case in proof of my position, is the command 
of God by Samuel the prophet, to Saul, king of Israel, to 
destroy the Amalekites, in the following language: " IsTow 
go and smite Amalek, and utterly destroy all that they 
have, and spare them not; but slay both man and woman, 
infant and suckling, ox and sheep, camel and ass." This 
was a special, positive law, the execution of which involved 
the lives of all the Amalekites, men, women, children, and 
sucklings — a slaughter which nothing but a positive law 
could by any means justify. But God commanded, and 
it was Saul's duty to obey. Here, again, we see the proof 
of our position, that positive law is superior to the moral. 
When God commands, he must be obeyed at all hazards. 
I shall have occasion to refer to these cases again in the 
course of my remarks. 

5. Another difference between moral and positive law is, 
(hat moral law is of perpetual ohligaiion — it never changes from 
age to age ; but positive laws depend for their existence and 
perpetuation upon the sole will of the Law-giver; and they 
may be changed, altered, amended or abolished at his will 
and pleasure. It always was, and it always will be, wrong 
to commit murder, to steal, &c., for moral law changes not. 
Having presented the difference between moral and positive 
laws, I now call your attention to those positive laws of a 



280 TH^ POSITIYE DIYINE CODE. 

general or national character, which have obtained in dif- 
ferent ages of the world. 

I. The Law of Sacrifice. 

This was a positive divine institution, originating in, and 
depending upon, the will of God. In the patriarchal age of 
the world, we have but one instance of its infringement, 
and that was by Cain. Paul informs us that " By faith 
Abel offered unto God a more excellent sacrifice than Cain, 
by which he obtained witness that he was righteous, God 
testifying of his gifts," &c. Heb. xi. 4. In Gen. iv. 3, 4, 
5, we learn that Abel '^ brought of the firstlings of his 
flock," while Cain " brought of the fruit of the ground an 
offering to the Lord." The Lord respected Abel's offering, 
because, as Paul says, it was offered " by faith," and was 
" more excellent" in quality. Abel's faith looked forward 
to the Messiah, " the seed of the woman," who should 
" bruise the serpent's head;" hence his offering must bleed! 
This feature in Abel's offering made it a " more excellent" 
sacrifice. God accepted it by consuming it with fire, and 
thus gave testimony to his righteousness. I^ot so with 
Cain. His offering wanted an important essential— /<2i7/i ; 
his was not a bleeding sacrifice, and by consequence was no 
type of the Messiah. To Cain and his offering God had no 
respect. Cain, in consequence, " was wroth, and his coun- 
tenance fell." " And the Lord said, Why art thou wroth ? 
and why is thy countenance fallen ? If thou doest well, 
shalt thou not be accepted ? and if thou doest not well, sin 
lieth at the door;" or a " sin-offering lieth at the door." A 
^IE-offering must bleed; for " without the shedding of bloody 
there is no remission." 

Cain slew his brother. " And wherefore slew he him ? 
Because his own works (ofieriugs) were evil (not of faith), 
and his brother's righteous." 

Cain acted upon the Fedo-rantist principle, and was re- 
jected. God had no respect to him, nor to his offerings ! 
God never has, and never will, accept of mere will-worship , 



THE POSITIVE DIVINE CODE. 281 

or human inventions; for "in vain do ye worship me, teach- 
ing for doctrines the commandments of men." 

I pass to those sacrifices which were enjoined upon the 
Hebrews. I call attention to the following law: "Ye shall 
offer at your own will (or pleasure) a male without blemish, 
of the beeves, of the sheep, or of the goats. But whatso- 
ever hath a blemish, that shall ye not offer; for it shall not be 
ACCEPTABLE for you. And whosoever offereth a sacrifice of 
peace-offering unto the Lord to accomplish his vow, or a 
free-will offering in beeves or sheep, it shall be perfect io be 
accepted; there shall be no blemish therein." Lev. xxii. 19-21. 

This was the law upon this subject. Now, by turning to 
Malachi, first chapter, we see how the Israelites violated 
the positive divine law^concerning sacrifice : " Ye offer pol- 
luted bread upon mine altar, and ye say, Yfherein have we 
polluted thee ? In that ye say, the table of the Lord is con- 
temptible. And if you ofl'er the blind for sacrifice, is it not 
evil ? And if you offer the lame and sick, is it not evil ? 
Offer it now unto thy Governor, will he be pleased with 
thee, or accept thy person ? saith the Lord of Hosts, (vs. 
7, 8.) I have no pleasure in you, saith the Lord of Hosts, 
neither will I accept an offering at your hands, (v. 10.) 
Ye said" also, behold what a weariness it is ! and ye have 
snuffed at it, saith the Lord of Hosts ; and ye brought that 
which was torn, and the lame, and the sick; thus ye brought 
an offering: should I accept this at your hand? saith the 
Lord of Hosts. But cursed be the deceiver, who hath in 
his flock a male, and voweth, and sacrificeth unto the Lord 
a corrupt thing; for I am a great King, saith the Lord of 
Hosts, and my name is dreadful among the heathen." (vs. 
13, 14.) 

From the above testimonies, we learn that all the Jewish 
sacrifices, to be accepted, must be perfect. God would not 
accept of any offering that had a '' blemish," was " torn," or 
that was " blind," " sick" or " lame." To be acceptable, it 
must be just such an offering as the law specified. 

These testimonies require no comments, for they are suf- 



282 THE POSITIVE DIVINE CODE. 

ficiently plain, and very forcibly illustrate our subject; and 
as we shall bave occasion to refer to tbem again in the 
course of this discourse, they are dismissed for the present. 

II. The Law of the Passover. 

This law may be found in the 12th chapter of Exodus. 
I need not detail its provisions, except so far as the follow- 
ing points are concerned: 1. The lamb was to be without 
blemish. 2. It was to be a male of the first year. 3. It 
was to be kept until the fourteenth day of the month, and 
to be killed in the evening of that day. 4. " And they 
shall take of the blood, and strike it on the two side-posts 
and on the upper door-posts of the houses wherein they 
shall eat." 

So far as the passover is concerned, when it was instituted 
in Egypt the lives of all the Israelites depended upon its 
faithful observance; and as it was commanded as a "memo- 
rial forever," the "soul" that did not observe the law of the 
passover was to be " cut off from Israel." 

III. The Law of Circumcision. 

This was another positive divine law, upon the observance 
of which much depended. This law is recorded in the 17th 
chapter of Genesis : " Every male child among you shall 
be circumcised." The consequence of disobedience is thus 
recorded : " And the uncircumcised male child, whose flesh 
of his fore-skin is not circumcised, that soul shall be cut off 
from his people ; he hath broken my covenant." 

As an illustration of the importance of obedience to this 
law in Israel, I beg permission to refer to the following case, 
which may be found in the 4th chapter of Exodus : 

It appears that Moses had neglected to circumcise his son, 
born of Zipporah, " and it came to pass by the way in the 
inn, that the Lord met him, and sought to kill him. Then 
Zipporah took a sharp stone and cut off the fore-skin of 
her son and cast it at his feet and said. Surely a bloody hus- 
band art thou to me. So he let him go ; then she said, A 
bloody husband thou art, because of the circumcision." 



THE POSITIVE DIVINE CODE. 283' 

lY. The Law of the Sabbath. 

With reference to this positive law it is not necessary to 
say much at present. The law is recorded in the 20th 
chapter of Exodus, and reads as follows : " Kemember the. 
Sabbath day to keep it holy. Six days shalt thou labor, 
and do all thy work ; but the seventh day^is the Sabbath of 
the Lord thy God ; in it thou shalt not do any work, thou/ 
nor thy son, nor thy daughter, thy man servant, nor thy 
maid servant, nor thy cattle, nor the stranger that is within 
thy gates." 

This law was violated by a man in the wilderness, who 
was found gathering sticks on the Sabbath day, and he was 
stoned to death by the command of God. JSTumbers xv. 
32, 33. 

Having noticed the principal general, or national ])ositive 
laivs of the Patriarchal and Jewish ages, I now pass on to 
those peculiar to the Chrisiian, or Messianic age. These 
are three — 

L The Lord's-day. 

IL The Lord's Supper. 

III. The Lord's Baptism. 

L The Lord's-day. This is the Christian Sabbath, on 
which " it is lawful to do good," and which should be spent 
in doing the Lord's work, as it is preeminently his day. On 
this day he arose from the dead, and "brought life and 
immortality to light." On this day Christ was in the habit 
of meeting with his disciples, during his forty days' stay 
npon earth, after his resurrection. This, too, was the day 
of Pentecost, on which the Holy Spirit was poured out, and 
the Christian Church began ; and on this day the primitive 
Christians met to commemorate the death and resurrection 
of our Lord. " This is the day the Lord hath made, and 
we will rejoice and be glad in it." The old Sabbath com- 
memorated the completion of the heavens and the earth,, 
with all they contain, when "the morning stars sang to- 
gether, and all the sons of God shouted for joy ;" but the 
new Sabbath commemorates the greater work of redemp- 



284 THE POSITIVE DIVINE CODE. 

tion — of "glory to God in the highest heaven, peace on 
earth, and good will among men." 

II. The Lord's Supper. This institution belongs to the 
Lord's-day ; and, indeed, it is the duty of all Christians to 
assemble on every Lord's-day.for this very purpose. Such 
was the practice of the disciples in -the Apostolic age. I 
do not see how the Christian Sabbath can be properly ob- 
served, except in this way. 

III. The Lord's Baptism. This is founded upon the 
great commission : " All power is given unto me in heaven 
and in earth : Go ye, therefore, and teach (disciple) all" 
Bations, baptizing them into the name of the Father, and 
of the Sod, and of the Holy Spirit." — Matt, xxviii. 18-19. 

There is no question but baptism is a positive divine law, 
or institution ; and that, like all other laws of the kind, it 
originated in, and is dependent upon, the will of the Law- 
giver. ]^ow, we have seen the nature of all positive laws ; 
we have seen that they are a test of our faith, our love, and 
our loyalty to the great Law-giver of the universe. Bap- 
tism, then, is of this character, and cannot be neglected 
with impunity by any believer in the Lord Jesus Christ. 

What immense consequences hung upon the violation of 
the first positive divine law ! And yet it was nothing but 
the simple act of eating ! But it swept away the innocence 
of our first parents, and filled the w^orld with weeping, wail- 
ing and woe. This is the little fountain which has deluged 
the world with crime, and blood and death ! It has caused 
this once beautiful and happy earth to be " cursed," and to 
bring f(5rth " briers and thorns." The elements have be- 
come angry, and play a fearful part in man's destruction. 
The earth groans beneath the superincumbent weight of 
guilt, and gives vent to her anguish in convulsions and fiery 
eruptions. The beasts of the field, once humble and docile, 
now rise in rebellion against him who has rebelled against 
God : The earth is moistened with the tears, of her guilty 
sons and daughters, and makes her own bosom the great 
mausoleum of the race ! 



THE POSITIVE DIVINE CODE. 285 

And is baptism, a law of the same kind, of no conse- 
quence ? Can we neglect it without guilt ? Can we -'change 
the ordinance somewhat," without incurring the displeasure 
of the Law-giver ? And yet how many there are, who, like 
the apostate Jews, ofier that which is " torn," " blind," 
"lame," or hath a "blemish?" Sprinkling and pouring 
are no better than such offerings as the above, and God 
will not accept them. Pedo-rantists may rest assured that 
there must be no "blemish" in their obedience to a positive 
divine law. It must not be " blind," or without faith in the 
subject. It must not be " lame," or " torn," but " perfect," 
to be accepted. Pedo-rantists "offer polluted bread" upon 
God's altar, and then, with an air of superior sanctity, ask, 
"Wherein have we polluted thee?" "In that you say" 
immersion " is contemptible !" The Jews said " the table of 
the Lord was contemptible," and, imitating their example, 
you say immersion is indecent — "contemptible." If you 
offer the blind for sacrifice, is it not evil? And if you offer 
the lame and sick, is it not evil ? And such are your sprink- 
ling and pouring ; they are evil in the sight of God. " I 
have no pleasure in you, saith the Lord; neither will I 
accept" them " at your hands." You have said, also, "what 
a weariness it is" to practice immersion ! We are sick of 
"much water," and " wearied" out of our wits by immer- 
sion. N'o doubt of it; and you have "snuffed at it," and 
ridiculed it, and practiced it when you could not help it! 
"But cursed be the deceiver, who hath in his flock a male, 
and voweth, and sacrificeth unto the Lord a corrupt thing.'' 
You have " corrupted" the ordinance of the Lord, .and are 
therefore " cursed." Had you been in Egypt when tho 
passover was instituted, would you not have sprinkled the- 
"blood" somewhere else, rather than "the two 5?c?e posts- 
and on the ujyper door posts of the houses" in which you 
eat it ? Would you not have said, " Why be so particular^ 
one place is as good as another, so the blood is sprinkled 
somewhere?" I fear your unbelieving heart would have 



286 THE POSITIVE DIVINE CODE. 

^' rejected the counsel of God," and that you would have 
been found next morning among the " first born of Egypt." 

The law of circumcision enjoined a specific act. The cir- 
<}umcision of any other part would have been no obser- 
vance of the law. But I fear, had you been there when the 
law was instituted, you would have exclaimed, " Indecent ! 
Contemptible ! !" " Circumcise some other part ; it matters 
not so you cut somewhere !" !N"ow you say, the water is the 
thing — you baptize with water — the mode of its application 
is indifferent. Then, you would have said, cutting is the 
thing; circumcise some other part; it matters not so you 
cut round some part. And you would have been cut-off 
from Israel. 

Pedo-rantists are sometimes very strict in the observance 
of the Sabbath. Is this a more important matter than 
baptism ? You observe " days," but neglect an ordinance 
which is far more important. Jesus did not say, '^He that 
believes the gospel" and keeps the Sabbath, " shall be saved;" 
but, " He that believes and is baptized." The man who 
violates the Christian Sabbath, is regarded as immoral, 
although he has only broken a positive divine law; why 
should he, who violates the law of baptism, be regarded in 
any other light ? Is not the law of baptism as binding as 
the law of the Sabbath? And is it not equally important? 
It is, indeed, far more so, if possible, for salvation from sin 
is suspended upon it. How inconsistent, then, for pro- 
fessing Christians to observe the one and totally disregard 
the other, or substitute something else for it, as sprinkling 
and pouring. They might as well substitute some other 
day for the Christian Sabbath, instead of the Lord's-day. 
Why not keep the Jewish Sabbath? Why not keep Mon- 
day, or some other day of the week ? To do so would only 
be carrying out this Pedo-rantist principle; a principle 
which, in its legitimate workings, subverts all law, and 
defies the authority of God. 

I now call your attention to the following highly impor- 



THE POSITIVE DIVINE CODE. 287 

tant proposition : Reason can discover no necessary connection 
between obedience to a positive law, and the blessings attending it; 
but it is purely a matter of faith in God's word and promises. 

This is an highly important thought, and its conside- 
ration will shed much light on the design of Christian 
immersion. Let us then examine it carefally and illustrate 
it fully. 

When we affirm that baptism, administered to a penitent 
believer, is for the remission of all past sins, we are met with 
the taunting olDJection, " Can baptism remit sins?" " Can 
water wash away sins V To such objections we might 
reply, That baptism can do whatever God appoints as its object, 
But such objectors forget that baptism is a positive divine 
law, and that all its efficacy depends upon the will and 
appointment of God. But I will examine this matter in the 
light of God's word, and see how it stands. 

1. Moses' Rod. — "And thou shalt take this rod in thy 
hand, with which thou shalt perform signs." This was 
called "the rod of God;" and why was it called so? 
Because God worked by its instrumentality. Moses casts it 
down ; it becomes a serpent. He stretches it out over the 
rivers of Egypt, and they become blood. He stretches it 
out over the streams, and the land is full of frogs. He 
stretches it out over the land, and the dust becomes lice. 
Moses stretched forth his rod towards heaven, and the Lord 
sent thunder and hail, and the fire ran along upon the 
ground. Again he stretches forth his rod, and Egypt is 
filled with locusts. Moses stretches out his rod, and Egypt 
is covered with a darkness which may be felt. He stretches 
out his rod over the Red Sea, and the waters are divided. 
Again he does so, and the Egyptians are drowned. Moses 
smites the rock in Horeb, and water gushes out. Israel 
and Amalek are at war; and when Moses holds out the rod, 
Israel prevails; but when he lets down his rod, Amalek 
prevails. Now, where was the virtue in all these cases ? 
In the rod, per se, or in the appointment of God? In the 



288 THE POSITIVE DIVINE CODE, 

latter, most certainly. And so of bapiism. All these cases 
fully sustain my general proposition, that reason can dis- 
cover no necessary counectionhetween obedience to positive 
law and the results following. 

2. The Brazen Serpent. — This case may be found in the 
21st chapter of ITumbers. Here we have a special positive 
divine institution, beautifully illustrative of the subject 
before ns. " And the Lord sent fiery serpents among the 
people, and they bit the people ; and much people of Israel 
died. And the Lord said unto Moses, make thee a fiery 
serpent, and set it upon a pole; and it shall come to pass, 
that every one that is bitten, when he looketh upon it, shall 
live. And Moses made a serpent of brass and put it upon a 
pole, and it came to pass, that if the serpent had bitten any 
man, when he beheld the serpent of brass he lived." 1:^0 w, 
reason could discover no necessary adaptation of means to 
an end, in the case before us ; and the Israelites, under the 
influence of unbelief, might have argued with Moses, and 
"replied against God," that it was folly and madness to 
suppose that merely looking upon the brass serpent could 
arrest the deadly poison which was then coursing through 
their arteries, and corrupting all the streams of life. They 
might have argued in unbelief, that there was no virtue, no 
efficacy, in that brass serpent to heal the deadly bite of the 
living serpent, even when brought in contact with the 
bleeding wound, and much less by merely being looked 
upon ! I say, they might have reasoned thus, and have per- 
ished in their folly, like hundreds and thousands now do 
with reference to baptism for remission. But the dying 
Israelites looked and were healed. iNow, where was the 
virtue that healed them, in this case? Was it in the brass ? 
"Was it in the look? E"o; it was in none of these; but it 
was in the appointment — the will — the Word of God! He 
commanded it to be done, and pledged his word they should 
be healed. They obeyed — they " looked" and wei^e healed. 
Paith was their principle of action. Under its influence 



THE POSITIVE DIVINE CODE. 289 

they cast their eyes, already glassy in death, upon the hrass 
serpent suspended on a pole in the midst of Israel's camp, 
and the tide of life and health returned, and they " lived." 

3. The fall of Jericho — (Joshua vi.) When Israel, under 
the guidance of Joshua, had passed over the Jordan, they 
came to the city of Jericho, which was surrounded by a 
wall and its gate closely shut up. " And the Lord said to 
Joshua : See, I have given into thy hand Jericho, and its 
king, and the mighty men of valor. And ye shall compass 
the city, all ye men of war, and go round the city once : 
thus shalt thou do six days. And seven priests shall bear 
before the ark seven trumpets of ram's horns : and the 
seventh day ye shall compass the city seven times, and the 
priests shall blow with the trumpets. And it shall come to 
pass, that when they make a^oug blast with the ram's horns, 
and when ye hear the sound of the trumpet, all the people 
shall shout with a great shout : and the wall of the city 
shall fall down flat," &c. 

Does reason see any connection here between the means 
adopted and the end proposed ? Why must Israel march 
around Jericho seven days, and on the seventh day seven 
times f Why not a less number of days, and a less number 
of times on the seventh day ? Why should they blow with 
ram's horns, and, at a given signal, why should all the 
people shout with a great shout ? The answer must be, 
thai this was God^s plan to reduce the icalls of Jericho ; these 
were the means by which he worked. 

Any departure from these rules would have been fatal to 
the success of Israel, and their enemies would have laughed 
at their failure. How forcibly am I reminded of the words 
of Paul, when he says : " But God hath chosen the foolish 
things of the world to confound the wise ; and God hath 
chosen the weak things of the world to confound the things 
which are mighty; and base things of the world, and 
things which are despised, hath God chosen, and things 
which are not, to bring to naught things that are : that no 
flesh should glory in his presence." This was verified in 
19 



290 THE POSITIVE DIVINE CODE. 

the fall of Jericho, and the Israelites could not otherwise 
than ascribe all the praise and glory to God. 

4. Gideon and his three hundred men, — (Judges vii.) When 
Gideon was going to w^ar against the Midianites, the Lord 
said to him, " The people that are with thee are too many 
for me to give the Midianites into their hands, lest Israel 
vaunt themselves against me, saying, my own hand hath 
saved me. Now, therefore, proclaim in the ears of the 
people, saying, Whoever is fearful and afraid, let him return 
and depart early from Mount Gilead. And there returned 
of the people twenty and two thousand (22,000); and there 
remained ten thousand. And the Lord said to Gideon, 
The people are yet too many; bring them down to the 
water, and I will try them for thee there ; and it shall be, 
that of whom I say to thee. This shall go with thee, the 
same shall go with thee," &c. 

They were brought down to the water, "and the number 
of them that lapped," according to the sign given by Jeho- 
vah, " were three hundred men." By these God determined 
to save Israel. Gideon divided his three hundred men into 
three companies, and put a trumpet in every man's hand, 
with empty pitchers, and lamps within the pitchers. These 
three companies blew the trumpets, broke the pitchers, and 
held the lamps in their left hands, and cried, " The sword of 
the Lord, and of Gideon." By these means they conquered 
the Midianites. Can any one see any adaptation of means 
to an end, in this case ? The above plan was God's, and, 
therefore, it answered the end designed. 

5. The case of JVaaman, the Syrian. — (2 Kings v.) There 
was a captive maid who waited on the wife of E"aaraan, and 
she said to her mistress, " Would God, my lord, were with 
the prophet that is in Samaria, for he would recover him of 
his lepros}^" When the king of Syria was informed of 
this, he wrote a letter and sent it by Naaman to the king of 
Israel. When the king read the letter, he rent his clothes, 
and said, " Am I a god, to kill and to make alive, that this 
man doth send unto me to recover a man of his leprosy ?" 



THE POSITIVE DIVINE CODE. 291 

"When Elisba the prophet heard of this, he sent to the king, 
and said, " Let him come now to me, and he shall know 
that there is a prophet in Israel." 

" So ISTaaman came with his horses and his chariot, and 
fitood at the door of the house of Elisha. And Elisha sent 
a messenger unto him, saying. Go wash in Jordan seven 
times, and thy flesh shall come again to thee, and thou shalt 
be clean." But jtTaaman was wroth, and said, " Behold, I 
thought, he will surely come out to me, and stand and call 
on the name of the Lord his God, and strike his hand over 
the place, and recover the leper. Are not Abana and 
Pharpar, rivers of Damascus, better than all the waters of 
Israel? May I not wash in them and be clean? So he 
turned and went away in a rage." But the servants of 
]N"aaman reasoned with him, and said, " My father, if the 
prophet had bid thee do some great thing, wouldst thou not 
have done it? How much rather then, when he saith to 
thee, wash, and be clean ? Then went he down, and dipped 
himself seven times in Jordan, according to the saying of 
the man of God : and his flesh came again like unto the 
flesh of a little child, and he was clean." 

Here we have a beautiful illustration of our subject. The 
case now before us is a positive divine institution, of a 
specific character. Naaman desires to be healed of his 
leprosy, and for this purpose goes to the land of Israel, and 
presents himself " before the door of Elisha." The " man 
of God" sends a messenger and directs Naaman to wash in 
Jordan, and he should be clean ; but l^aaman is disap- 
pointed. He had thought in himself, that the prophet would 
€ome out, put his hand on the leprous part, and call upon 
the Lord his God, and thus restore him to soundness. He 
turns away in a rage- His servants reason with him. 
!N"aaman asks why " Abana and Pharpar, rivers of Damascus, 
are not better than all the waters of Israel, and why he 
could not wash in them and be clean ?" His servants replj^, 
*' If the prophet had bid thee do some great thing, wouldst 
thou not have done it?" ISTaaman finally concluded to go 



292 THE POSITIVE DIVINE CODE. 

and obey the prophet of Israel. He dipped himself seven 
times, and is made whole. 

ITow, in this case, we see nothing in the " waters of the 
Jordan" to heal the leprosy of l!Taaman, nor any other 
man ; and so long as he reasoned on the subject, he was not 
disposed to make trial of the means enjoined by Elisha. 
His reason could discover no connection between the waters 
of Jordan and the healing of his leprosy. Besides, it would 
seem, he looked upon the means to be employed as rather 
humiliating. There was not enough of parade and splendor. 
He, however, finally concluded to obey, and the consequence 
is, he is cured of his malady. 

But, I ask, where was the efficacy, the healing virtue or 
power, in the case before us? Was it in the Vvater? If 
so, why were not all Israel, who were thus afflicted, 
cured of their leprosy by washing in Jordan? E'o; the 
efficacy was not in the luater ; for, if it had been, one 
diioying would have been enough. Yea, it w^ould have 
been sufficient to haihe the part diseased. But there was 
no virtue in the water of the Jordan to cure the leprosy. 
Where, then, was the virtue? I answer: In the aj^point- 
ment of the ])Tophet which, in this case, was none other than 
the appointment of God. Naaman obeyed the voice, or 
word of God, by the prophet, and God, by means of the 
water of Jordan, healed him of his lej)rosy. It was the 
result of obedience to a sjjecifc positive divine law. 

The whole Pedo-baptist world, in some respects, resemble 
I:Taaman, the Syrian. He said, " Are not Abana and 
Pharpar, rivers of Damascus, better than all the waters of 
Israel? May I not wash in them, and be clean?" Pedo- 
baptists enquire: "Are not sprinkling and pouring better 
than immersion? May I not have water sprinkled or 
poured upon me, and be clean?" Certainly; If God has 
commanded either of these, then either of them will 
answer; but if He has not, then they are entirely out of 
the question. jN'aaraan was commanded to wash himself 
seven times in Jordan, and he should be clean, l^ow, sup- 



THE POSITIVE DIVINE CODE. 293 

pose he had washed himself only once, would he have been 
healed? The fact that he did wash himself once without 
being cured, proves that nothing short of perfect obedience 
would have secured the blessing of health. He was com- 
manded to wash himself. llTow, suppose he had gone down 
to the Jordan, and had sprinkled or poured some water on 
the diseased part, would he have been healed? Certainly 
not, for this was not the command. ISTaaman understood 
what he was to do, and therefore he went and dipped him- 
self seven times, and the Lord healed him. 

6. The man born blind. — I will now present an illustration 
from the New Testament. I introduce the case of the man 
who was born blind, and whose sight was restored by the 
Saviour. John ix. 

We are told that Christ "spat on the ground, and made 
clay of the spittle, and he anointed the eyes of the blind 
man with the clay, and said unto him, go wash in the pool 
of Siloam (which is by interpretation. Sent). He went his 
way, therefore, and washed, and came seeing." 

We ask again, where was the virtue in the case now 
under consideration? Was it in the spittle? in the clay? 
or in the water of the pool of Siloam? I answer, it was in 
none, nor all, of these; but it was in the appointment of 
Jesus Christ. He commanded^ the blind man obeyed, and 
a restoration to his sight was the happy consequence. Here, 
again, reason would have staggered. The means used by 
Christ to restore sight to the man born blind, were such 
as reason would never have suggested for that purpose. 
This is the nature of all positive divine institutions, general 
and special. 

Baptism is a positive divine institution, designed "for the 
remission of sins." But there is no virtue in the water. 
There is no efficacy in immersion, except what the appoint- 
ment of God has given it. He has stamped it with his 
authority, and therefore, it is good for all the purposes for 
which Christ has instituted it, the chief of which is " the 
remission of sins.'^ But, it will be objected, the cases or 



294 THE POSITIVE DIVINE CODE. 

illustrations produced, are miracles, and that, therefore,, 
they do not legitimately apply to the subject of baptism, I 
answer, the remission of sins is no less a miracle than, 
the curing of Naaman's leprosy, or the restoration of 
sight to a blind man ; for " Who can forgive sins hut God 
onlyT^ God alone pardons. Paul says, "i^ is God that 
justiJiesJ^ The act of pardon takes place in the mind 
of God in heaven. It is God's prerogative to pardon. 
It is, therefore, a moeal miracle. Baptism is a positive 
divine institution, commanded in order to the remission of 
all past sins. It is the great test of faith, love and loyalty. 
Do you. say, that you love God? Where is the proof of it? 
Do you say with Paul — "Lord, what wilt thou have me to 
do?" Or, do you ask, may I not omit this or that, anH be 
saved ? Do you not call in question the utility of immer- 
sion? Have you not pronounced it indelicate? And is not 
this an insidi to the divine Law-giver? And still you claim 
to love God! Do you not draw nigh to God with your lips, 
while your heart is far from him? "You are my friends," 
said Jesus, "if you do whatsoever I command you." 
Again, he says, "If you love me, keep my command- 
ments." And again, "If any man love me, he wdll keep 
my sayings." 

Apart from the fact, that baptism is everywhere declared 
to be for the remission of sins, the haste with which this 
command was obeyed in the apostolic age, demonstrates its 
importance. Three thousand obeyed in one day, and five 
thousand in another. They did not consume their time in 
"telling dreams" and "visions," and call them an." ex- 
perience of grace;" but they professed their faith in Christ, 
and forthwith put him on in baptism. The jailor and his 
household were baptized the same hour of the night. They 
did not wait for another day to dawn upon them, and find 
them in their sins. They did not, like the moderns, put off 
their baptism a week, or until the next monthly or quar- 
terly meeting. Paul waited three days, and his case was 
the longest on record; but Ananias addressed him, saying. 



THE POSITIVE DIVINE CODE. 295 

"Why iarriesi thou?" Why do you wait longer? Arise 
and be baptized, and wash away thy sins, calling on the 
name of the Lord." 

Do you reply, the water will do no good ? I answer, is it 
impossible for God to pardon sins in baptism? Is anything 
too hard for Him ? That Being that gave sight to one who 
was born blind, by means of the clay and the waters of 
Siloam, can he not wash away sins in baptism? That 
Being who cured ISTaaman of his leprosy, by means of the 
water of the river Jordan, can he not wash away sins in the 
water of baptism? That Being who healed the dying 
Israelites, simply by looking on the serpent of brass, can he 
not in baptism give the answer of a good conscience? Do 
you answer in the affirmative? Then let me assure you, 
that what he can do, in this case, he actually performs! 
The body is washed in pure water, and at the same time the 
heart is sprinkled from an evil conscience. The blood of 
Christ is the meritorious cause of remission, and faith^ 
repentance, and baptism are the means by which this blood is 
applied. " The blood of Jesus Christ cleanses from all 
sin." 

But I remark in the next place. That positive divine 

LAWS CALL FOR PRECISE, EXACT, AND FULL OBEDIENCE. Let 

me illustrate this proposition by a few examples : 

I. jN"oah's Ark. — (Gen. vi.) "And God said to E"oah, 
The end of all flesh is come before me; for the earth is filled 
with violence through them: and behold, I will destroy 
them with (from) the earth. Make thee an ark of gopher- 
wood; rooms shalt thou make in the ark, and shall pitch it 
within and without with pitch. And this is the fashion (or 
model) in which thou shalt make it : the length of the ark 
three hundred cubits, the breadth of it fifty cubits, and the 
height of it thirty cubits. A window shalt thou make to 
the ark, and in a cubit shall thou finish it above; and the 
door of the ark shalt thou set in its side: with lower, 
second and third stories shalt thou make it." 

Such was the model or pattern which God gave to Noah, 



296 THE POSITIVE DIVINE CODE. 

and by which he was to be governed in the construction of 
the ark. Let me recapitulate. It was to be made: 

I. Of Gopher-wood; 2. Eooms were to be made in it; 
8. It must be pitched within and without; 4. Its length 
three hundred cubits; 5. Its breadth fifty cubits; 6. Its 
height thirty cubits; 7. It must have a cubit window above? 
8. The door must be in the side; 9. The ark must have 
three stories. 

Was it optional with IlToah to depart in one iota from 
these specifications ? Could he have done so with impunity? 
The command to build the ark was of the nature of a posi- 
tive divine law, and obedience to it must be perfect. IsTo 
other wood but gojpher must be used in its construction. It 
must be made according to the divine model. K"oah made 
it according to the pattern God gave him, and thus demon- 
strated his faith in God's word, "He built the ark by 
faiili.'^ God rewarded him for his obedience, and at the 
proper time " shut him in the ark." Would not any de- 
parture from these specifications have been fatal to ISToah? 
Would not that departure have evinced a defective faith; 
yea, an unbelieving heart? Most certainly it would. And 
is not ;this the case with reference to every positive lawf 
And is not this true of baptism? Any departure from its 
proper action evinces a want of faith. 

II. The Tabernacle. "See," said God to Moses, "that 
thou make all things according to the pattern shown thee in 
the mount." The specifications for erecting the tabernacle, 
its furniture, &c. &c., are so numerous that I cannot go into 
this matter in detail. I refer the reader to Exodus xxv, 
xxvi, xxvii, where he will find all the particulars touching 
the building of the tabernacle. Sufiice it to say, that all 
the details of its structure are there given, with the injunc- 
tion to Moses "to make everything according to the pattern 
shown him in the mount." He was not to depart from the 
instructions given in any one particular. Everything must 
correspond with the divine ^^patiern," And this is true of 
all positive divine laws. 



THE POSITIVE DIVINE CODE. 297 

III. Saul and the Amalekites. When God sent Saul to 
destroy the Amalekites, he commanded him "to destroy 
them utterly," "both man and woman, infant and suckling, 
ox and sheep, camel and ass." And when Saul met 
Samuel the prophet, he said, ^'I have performed the command- 
ment of the Lord.'' "And Samuel said, What meaneth, 
then, the bleating of the sheep in mine ears, and the lowing 
of the oxen which I hear?" Saul replied, "They have 
brought them from the Amalekites; for the people spared 
the best of the sheep and of the oxen to sacrifice unto the 
Lord thy God; and the rest we have utterly destroyed." 
^' And Samuel said. Hath the Lord as great delight in burnt- 
offerings and sacrifices, as in OBEYiNa the voice of the 
LoKD ? Behold, to obey is better than sacrifice, and to hearken 
than the fat of rains. For rebellion is as the sin of witch- 
craft, and stubbornness is as iniquity and idolatry. Because 
thou hast rejected the word of the Lord, He hath also 
rejected thee from beiug king." Saul then confessed he 
had sinned, in that he "feared the people and obeyed 
their voice." 

This is a very instructive example on the subject of 
positive law. Saul obeyed God in part — he was " partial in 
the law." God required in this case perfect and absolute 
obedience. There was to be no departure from the law in 
any particular, on pain of being rejected by Jehovah. 'No 
motive, however good or praiseworthy in itself, was to 
influence him to depart in one iota from obedience to God. 
Under other circumstances it would have been right to offer 
sheep and oxen in sacrifice to God, but now he has com- 
manded all these things to be destroyed; they were not to 
be saved under any pretext whatever; no, not even to do 
sacrifice to the Lord! God's law must be obeyed. For, 
although he had commanded sacrifice, and had specified the 
off*erings he would accept, now, under other circumstances, 
he rejects them. And Samuel asks the pertinent question: 
"Hath the Lord as great delight in burnt-offerings and 
sacrifices as in obeying the voice of the Lord? Behold, to 



298 THE POSITIVE DIVINE CODE. 

obey is better than sacrifice, and to hearken than the fat of 
rams. For rebellion is as the sin of iviichcraft, and stub- 
bornness is as iniquity and idolatry." "What fearful words I 
"The sin of witchcraft" is no worse than disobedience to a 
positive law! Yea, "stubbornness," with reference to this 
matter, is as bad as "idolatry!" Pedo-baptists, in view of 
this fearful example, should pause and reflect. This is an 
awful theme ! God admits of no substitute for, nor departure 
from, his positive divine laws. This truth runs through all 
generations and dispensations. It is everywhere taught in 
the Word of God. 

IV. Moses smiting the I^ock. In the 20th chapter of 
]N"umbers we have another very striking example. God 
commanded Moses to " take the rod and gather the assembly 
together, thou and Aaron thy brother, and speak ye unto 
the rock before their eyes; and it shall give forth his 
waters," &c. They gathered the congregation together 
before the rock, and said, "Hear now, ye rebels, must we 
fetch you water out of this rock? And Moses lifted up his 
hand, and with his rod he smote the rock twice," &c. Here 
was an offence committed by Moses and Aaron, and, I ask, 
what was its nature? Did they not obey the voice of the 
Lord ? Did not God command them to go and speak to the 
rock? Instead of speaking to the rock, Moses smote it twice 
and also spoke unadvisedly with his lips; and for this 
disobedience, they were not permitted to conduct Israel into 
the promised land: " because ye rebelled against mj luord 
at the water of Meribah." 

Y. ISTadab and Abihu. "And Kadab and Abihu, the sons 
of Aaron, took each of them his censer, and put fire in it, 
and put incense on it, and offered strange fire before the 
Lord, which he commanded them not. And there went out 
fire from the Lord, and devoured them, and they died before 
the Lord. — Lev. x. Beware, lest you " offer strange fire," — 
a strange service, to the Lord; and he consume you in his 
wrath, as he did the sons of Aaron. With this example I 
must close this part of the subject; and for the benefit of 



THE POSITIVE DIVINE CODE. 299 

those who argue that if they are conscientious in what they 
do, whether God has commanded it or not, it will be accep- 
table in his sight, I will introduce the following proposition: 
Sincerity is no substitute for obedience. 

In the 13th chapter of 1st Chron., where we have an 
account of their bringing the ark of God up to the city of 
David, we learn that, "they carried the ark of God in a new 
cart, out of the house of Abinadab, and Uzza and Ahio 
drove the cart." "And when they came unto the thresh- 
ing floor of Chidon, Uzza put forth his hand to hold the 
ark, for the oxen stumbled. And the anger of the Lord 
was kindled against Uzza, and he smote him, because he 
put his hand to the ark, and there he died before God." 

Uzza violated a positive law in touching the ark of God; 
for, as David said, "ISTone ought to carry the ark of God 
but the Levites." The intention of Uzza was a good one; he 
wished to support the ark, and keep it from falling; but 
God had spoken a positive law, and the good intention of 
Uzza could not screen him from its penalty ! Mark this 
well, you who think that if you believe sprinkling and 
pouring will do, they are all sufficient ! Your good motives 
will never change the nature of God's law. He commands, 
and it is your duty to obey. Paul was sincere when perse- 
cuting the saints, and thought he ought to do many things 
contrary to the name of Jesus. And those who know the 
master's will, and do it not, are to be beaten with many 
stripes; while those who are ignorant of his laws, and per 
consequence do not obey them, are to be beaten with 
few stripes. But in both cases they are to receive stripes. 
We have seen the awful consequence of violating positive 
divine laws, in the cases of Adam, of Moses and Aaron, of 
iN'adab and Abihu, of Uzza, and of the Sabbath-breaker, 
who was stoned to death. We have also seen that all those 
who failed to observe the positive divine laws of circumci- 
sion and the passover, were to be cut off from Israel. Il^ow, 
I ask, is it a matter of no consequence whether we are 
immersed or not? Has not Christ said, " He that believeth 



300 THE POSITIVE DIVITsTE CODE. 

and is baptized shall be saved ?" And have you any right 
to think, teach, or preach otherwise? You have as much 
authority to discard faith and repentance, as you have 
baptism. They all rest upon the same authority, that of 
the Lord Jesus Christ. And, in my judgment, he who 
would weaken or seek to set aside this holy ordinance, is 
guilty of treason against the King of kings and Lord of 
lords. So far as man's obedience is concerned, faith, repen- 
tance, confession, and baptism are the four links in the 
golden chain that binds him to the Lord of life and glory; 
and he who strikes out one of these links, jeopardizes his 
own salvation, and insults the Majesty of Heaven ! Beware, 
then, and remember that God will by no means clear the 
guilty. He has given baptism as a positive divine law, a 
test of your regard for his authority; and if you have it in 
your power to obey him, and refuse to do it, you can have 
no claim to his favor. May God, in his mercy, incline all 
our hearts to obedience! — Amen. 



Sermon XVII 



THE MARK AND IMAGE OF THE BEAST. 



Text: Daniel Hi; Rev. xiii. 14-18. 



I. The Maek of the Beast. 

Commentators, expositors and theologians are so well 
agreed in reference to the symbols grouped together in 
E'ebuchadnezzar's image, I deem it unnecessary to go into 
a lengthy exposition of them. The reader will please turn 
to the second chapter of Daniel, and read the full account 
as given by the prophet : 

" This great image, whose brightness was excellent, stood 
before thee; and its form was terrible." 

1. " The head of this image was of fine gold." 

2. "His breast and his arms of silver." 

3. " His belly and his iJiighs (or sides) of brass." 

4. " His legs of iron." 

5. "His/ee^ part of iron and part of clay." 

The interpretation of the image, as given by Daniel, 
shows that four empires are symbolized by it; and there 
can be no doubt in reference to the symbolic head of the 
image, for the prophet has explained it. He said to ISTebu- 
chadnezzar : " Thou art this head of gold." From this 
stand-point we have no difficulty in interpreting the remain- 
ing portions of the image ; because we know from history 



302 THE MAKK AND IMAGE 

what empires succeeded the Babylonian, which is sym- 
bolized by the head of gold. The following, then, is the 
symbolical character of the image : 

1. Head of gold. 1. Babylonian empire. 

2. Breast and arms of silver. 2. Medo-Persian empire. 

3. Belly and thighs of brass. 3. Greek or Macedonian empire. 

4. Legs of iron. 4. Roman empire. 

5. Feet of iron and clay. 5. Roman empire in its divided form. 

]^ow, in the seventh chapter of Daniel he records a vision 
of his own, in which the same empires are represented by 
four savage wild beasts. Daniel saw, and, behold, the four 
winds strove upon the Great or Mediterranean Sea, and four 
great beasts came up from the sea, diverse one from another* 

1. A lion Tvith eagle's wings. 1. Assyrian empire. 

2. A bear. 2. Medo-Persian empire. 

3. A leopard. 3. Macedonian empire. 

4. A dreadful and terrible beast. 4, Roman empire. 

5. It had ten horns. 5. Roman empire divided. 

The prophet considered the ten horns, and behold there 
came up among them another little horn, which had eyes 
like a man, and a mouth speaking great things. This little 
horn ^yill come under consideration hereafter. Kow, by 
turning to the thirteenth chapter of Eevelation the reader 
will see Daniel's fourth beast again brought to view. John 
stood upon the sand of the sea, where Daniel stood centu- 
ries before him, " and saw a beast rise out of the sea, having 
seven heads and ten horns, and upon his horns ten crowns, 
and upon his heads the name of blasphemy." 

The reader will please observe that this beast embodies 
all the symbols employed by Daniel to describe the Baby- 
lonian, the Medo-Persian and the Greek empires. John 
says: "And the beast which I saw was like unto a leopard, 
and his feet were as the feet of a bear, and his mouth as the 
mouth of a lioiiJ' Daniel does not describe his fourth beast 
by any symbol whatever. He only represents it as " dread- 
ful and terrible." It was a monster. The apostle John, 



OF THE BEAST. 303 

who describes the same beast, has grouped together the 
symbols of the Babylonian, Medo-Persian and Greek em- 
pires, for the purpose of describing DauieV 8 fourth and his 
own Jirst beast; and from the general outline there can be 
no doubt of their being one and the same, or identical. 

Daniel says: "I beheld even till the (fourth) beast was 
slain, and his body destroyed and given to the burning 
flame." But, " as concerning the rest of the beasts" — the 
Babylonian, Medo-Persian and Greek empires — "had their 
dominion 'taken away; yet their lives were prolonged for a 
season and time." What can be the meaning of this 
language ? It evidently means that while the " dominion" 
exercised by these three empires should be taken away, 
" their lives/' their priricipleSy the animus of their imperial- 
ism, should continue for a season and time; or, in other 
words, should descend to the fourth beast, and constitute 
its soul or spirit. And in harmony with this construction, 
we find that those parts of the image composed of gold, sil- 
ver and brass are represented by Daniel as being in existence 
when the " little stone" smites the image on its feet " Then 
was the iron, the clay, the bi^ass, the silver and the gold broken 
to pieces together, and became like the chaff of the summer 
threshing-floors; and the wind carried them away, that no 
place was found for them." From all this it is evident that 
the principles symbolized by the gold and lion, the silver and 
hear, the brass and leopard, were transmitted to and culmi- 
nated in the fourth beast, or Roman empire. And as these 
symbols are grouped together by John in the thirteenth 
chapter of Revelation, it is clear that \iis> first and Daniel's 
fouHh beast symbolize the Roman empire. The order of 
imperial symbolization and succession, then, is as follows : 

Daniel ii. Daniel vii. 

1. Gold and lion. 1. Bab3donian empire. 

2. Silver and bear. t 2. Medo-Persian empire. 

3. Brass and leopard. 3. The Greek empire. 

4. Iron and " terrible beast." 4. Roman empire. 

jSTow, Daniel's fourth beast and John's first beast both 



304 THE MAEK AND IMAGE 

had ten horns each. These ten horns represent the divided 
form of the Eoman empire. Daniel saw a little horn coming 
up among the ten horns, before which three of the ten were 
plucked up by the roots. This little horn had eyes like the 
eyes of a man, and a mouth speaking great things. Daniel 
beheld, then, because of the voice of the great words which 
the horn spoke. He beheld, and the same horn made war 
with the saints, and prevailed against them until the Ancient 
of days came, and judgment was given to the saints of the 
Most High; and the time came that the saints possessed 
the kingdom. And he (the little horn) shall speak great 
words against the Most High, and shall wear out the saints 
of the Most High, and think to change times and laws; 
and they shall be given into his hand until a time and times 
and the dividing of time. But the judgment shall sit, and 
they shall take away his dominion to consume and to destroy 
it to the end. ISTow, the apostle John represents the Eoman 
beast with ten horns, and says nothiog of any little horn 
coming up among the ten ; but instead of a little horn, at 
the eleventh verse, he beholds another beast coming up out 
of the earth; and he had two horns like a lamb, and he 
spake as a dragon. And he exerciseih all the power of the 
first beast before him, and causeth the earth and them who 
dwell therein to worship the Jirst beast, whose deadly wound 
was healed. And he doeth great wonders, so that he 
maketh fire come down from heaven on the earth in the 
sight of men, and deceiveth them that dwell on the earth 
b}^ the means of those miracles which he had power to do 
in the sight of the beast, saying to them that dwell on the 
earth that they should make an image to the beast, which 
had the wound by a sword, and did live. And he had 
power to give life unto the image of the beast, that the 
image of the beast should both speak, and cause that as 
many as v/ould not worship the image of the beast should 
be killed." 

From the quotations already made, it is clear that the 
little horn of Daniel and the two-horned beast of John are 



OF THE BEAST. . 305 

the same, and that both symbolize the " Man of sin." So 
the symbols now stand as follows : 

1. Roman empire with seven heads and ten horns. 

2. The little horn. ") ^ m^^ ma^ ^^ .t^- 

3. The two-horned beast. | ^' ^^^ ^^^^ °^ ^^^• 

In II Thess. ii., Paul describes this Man of sin, and says: 
"Let no man deceive you by any means; for that day (the 
day of Christ's coming) shall not come except there come a 
falling away first, and that Man of Sin be revealed, the son 
of perdition ; who opposeth and exalteth himself above all 
that is called God, or that is worshiped; so that he, as 
God, sitteth in the temple of God, showing himself that he 
is God." 

I have only quoted enough of this testimony to identify 
the Man of sin, or Lawless One, with Daniel's little horn, 
and John's two-horned dragonic lamb; but it may be inter- 
esting to place their chief characteristics and resemblances 
side by side. 

1. Daniel's little horn arose out of I. John's second or two-horned drag- 
the ten horns of the fourth beast, or onic lamb arose in like manner out of 
Roman empire. the earth. 

2. The little horn had eyes like a 2. It exercised all the power of the 
man, and a mouth speaking great first beast. 

things. 

3. The same horn made war with the 3. He doeth great wonders, so that 
saints, and overcame them. he maketh fire come down from heaven 

on the earth in the sight of men. 

4. He was to speak great words 4. He deceiveth them that dwell on 
against the Most High, and wear out the earth by those miracles which he 
the saints of the Most High ; and think had power to do. 

to change times and laws. 

5. He had power to give life to the 
image of the beast, and cause that as 
many as would not wQrship the image 
of the beast should be killed. 

6. He causes all classes to receive a. 
mark in their right hand or in their 
forehead. 

7. He allows no one to buy or sell, 
save he that had the viarJc, or the name 
of the beast, or the number of his name- 

20 



306 THE MARK AND IMAGE 

THE MAN OF SIN. 

1. ThQ\ Man of sin was to be revealed so soon as the pagan 
form of the Roman or ten-horned beast, should pass away. 

2. He opposeth and exalteth himself above all that is 
called God, or that is worshiped; so that he as God sitteth 
in the (so-called-nominal) temple of God, showing himself 
that he is God. 

3. His coming is after the working of Satan, with all 
power and signs and lying wonders, and with all deceivable- 
ness of unrighteousness in them that perish. 'Eo one, I 
think, can look upon the above picture without being con- 
vinced that the Man of sin is really the power symbolized 
by Daniel's little horn and John's dragonic lamb; and 
hereafter, in the course of my remarks, I shall speak of 
them indifferently as referring to the same power, and a 
succession of persons of a similar character. But just here, 
I may as well remark, we have seen in the symbols of Daniel 
and John a succession of empires and principles, passing 
from one to another, and all culminating in the fourth or 
Eoman empire. It is an imperial succession; and inasmuch 
as John's two-horned beast caused an image to be made to 
the ten-horned monster, and gave life, power, and speech 
to the image, it is fair to conclude that we may expect to 
find in John's lamb-like but dragon power, a culmination of 
all the tyranny, cruelty, and rapacity by which the four 
universal kingdoms were distinguished. The gold was 
merged into the silver, the silver into the brass, and the 
brass into the iron and clay; and hence into the little horn 
power, which also aspired to, and obtained universal do- 
minion; being in every essential characteristic the image oH 
the fourth beast. The Man of sin was in embryo in the 
days of Paul. "The mystery of iniquity doth already 
work," said he. He was generated iDithin the church, but 
was no part of the church. The Devil was in Paradise, 
tempting our first parents; so antichrist was in the church, 
leading a grand apostacy. And in the 12th chapter of 



OF THE BEAST. 307 

Kevelation, John saw the true church in a strange predica- 
ment, which excited his wonder: "And there appeared a 
great wonder in heaven; sl woman clothed with the sun, 
and the moon under her feet, and upon her head a crown 
of twelve stars." This represents the church in the days 
of Constantine, when Christianity became the religion of 
the empire. She is now clothed with political power, and 
Paganism, her great tormentor and persecutor, is under her 
feet. She sits on the throne of the twelve Csesars. John 
wondered at beholding her in such a predicament, and well 
he might, for he was then in the Isle of Patmos, banished 
there for his testimony to Christ, by Domitian, one of the 
emperors of Rome. But she is pregnant I "And she being 
with child, travailing in birth, and pained to be delivered. 
And she brought forth a man child, who was to rule all 
nations with a rod of iron; and her child was caught up 
unto God, and to his throne." How strikingly does this 
harmonize with what Paul teaches us concerning the Man 
•of sin! There he "exalts himself above all that is called 
God, and sitteth in the 'nominal' temple of God, showing 
himself that he is God." Here he is caught up to God and 
to his throne ! He is a usurper of divine prerogative ! All 
this meets in the Popes of Rome! They have "changed 
times and laws." They have transferred the image and 
imagery of the beast to their church establishment, until the 
whole has a stronger resemblance to a pagan temple and 
pagan worship than to the pure and simple worship of the 
Church of Christ. 

THE IMAGE OF THE BEAST. 

Imperialism does not include the whole of the image of 
the beast. This will be seen by a comparison of Popery 
with pagan worship. Popery, indeed, meets the view as a 
slightly modified Paganism. Heathen temples, without 
alteration, became the scenes of professedly Christian wor- 
ship. Kot only must the image of the beast be constructed, 



308 THE MAEK AND IMAGE 

but that image must have all the drajiery of Paganism 
thrown around it. 

But not to prolong this paper unnecessarily, I will come 
at once to the main point which I had in view, the mark of 
the beast. 

THE MARK OF THE BEAST. 

John says: "And he causeth all, both small and great, 
rich and poor, free and bond, to receive a mark in their 
right hand or in their foreheads; and that no man might 
buy or sell, save he that had the mark, or the name of the 
beast, or the number of his name." 

Now, as I shall show hereafter, this is a compound sym- 
bolical miark; and one which is peculiar to the beast, and 
not only peculiar to this beast, but also to its predecessors. 

As I have said, this mark is compound, and one part of 
it is the CROSS f oi' X, the most usual form being the first.. 
It was a common punishment among Assyrians, Persians, 
Greeks, and Romans. The Jews never used it at all. • It 
was therefore no inconsiderable proof of divine Providence 
so to order matters as that Jesus should suifer this death, 
according to prophecy. When Constantine was marching 
against Maxentius, it is pretended that, as the sun was 
declining, there suddenly appeared in the heavens, a pillar 
of light, in the form of a cross, with an inscription in Greek, 
signifying: In this, overcome. The day following Con- 
stantine caused a Koyal Standard to be made like that 
which he had seen in the heavens, and commanded it to be 
carried before him in his wars, as an ensign of victory. 
He even caused a representation of the cross, which it was 
said he had seen in the heavens, to be placed at the right 
of all his statues. The cross now became a politico-religious 
ensign, and its subsequent history deeply interesting. The 
reader will please remember that "the secret of iniquity"" 
was inwardly working in the days of Paul; and consequently 
he may be prepared for some strange developments in the 
early ages of Christianity. In' A. D. 192, Clemens presided 



OF THE BEAST. 309 

over the Alexandrian School. The boys under his super- 
intendence were trained to sing his compositions; and a 
choir of these, who were supposed to be pious, was ap- 
pointed in the church resemhling the 'pagan orgies. The 
Egyptian symbols expressive of infancy were honey and 
milk; Clemens would have these symbols given to newly 
"baptized persons, to remind them of their infancy in grace. 
Thus a door was now opened into the church for Jewish 
ceremonies, Egyptian images. Pagan rites, and Oriental 
science. 

Tertullian, A. D. 215, recommended expediency m religion, 
and was an admirer of those rights and ceremonies adopted 
in the Alexandrian School. He advocated giving honey 
and milk to the newly baptized, and signing them with the 
sign of the cross. In after-ages, history informs us, the 
Vaudois did not receive the sign of the cross; this they 
called the mark of the beast. This is evident from the laws 
enacted to regulate commercial affairs, and which excluded 
those from any advantages in trade who refused this shibbo- 
leth. The cross running through the whole of that system 
is certainly the mark of the beast. "It was the grand 
model of their sanctuaries, the ornament within and with- 
out; it teas placed on the forehead in baptism, and, by various 
digitary motions, conferred on every part of the body; it 
was worn on the clothes, or carried in the hand ; it was the 
ensign of peace, or the signal of war ; it was the emblazonry 
of the field, and the escutcheon of the mansion; it was the 
pope's signet, and the peasant's security; it was the talisman 
in private, and the palladium of the public interest; the 
pontiff's tiara, the church's confidence, the community's 
glory and dread." No baptism was conferred on infants without 
this mark! And this brings me to consider the other part 
of this sign : 

INFANT RANTISM. 

As the Man of sin usurped the prerogative of the divine 
Lawgiver, and changed times and laws, so he corrupted the 



310 THE MARK AND IMAGE 

divine institution of Christian immersion; changed it to- 
sprinkling, and associated it with the use of the cross* 
There can be ho doubt but this rite, purely human in its 
character, was borrowed from the pagans. The sprinkling 
of water is spoken of by several of the Fathers as purely 
heathenish. Justin Martyr says, that "it was an invention 
of demons, in imitation of the true baptism signified by 
the prophets, that their votaries might also have their pre- 
tended purification by water." Pouring, aspersion, lustra- 
tions, and sprinklings were customs among the heathen^ 
before Christ or Moses. These lustrations, holy water, and 
sprinklings were by the Catholics borrowed from the heath- 
ens, as is fully shown by Dr. Middleton. The visitants of 
their ecclesiastical edifices will not fail to notice a recess 
provided for this "holy water" at each door; so that persons, 
on entering and returning, may dip a finger in it, and then 
make the sign of the cross, by applying the finger to the 
forehead, the chest, and the right and left shoulders. !N"oWy 
so notoriously was this application of water the practice of 
heathens, that Lacerda, the Jesuit, does not hesitate to avow 
it when he says: "Hence was derived the custom of our 
holy church to provide purifying or holy water at the 
entrance of the churches." The sprinkling of water by 
means of a brush at the commencement of celebrating 
Mass, was another part of heathen observances. The form 
of the sprinkling brush, which is much the same as that 
now used by priests, may be seen in ancient coins and bas- 
reliefs, wherever the emblems of a pagan priesthood appear. 
One use of this instrument is too remarkable to be over- 
looked. There is an annual festival at Eome especially 
devoted to the blessing or purifying of horses, asses, and 
other animals; and on the appointed day, in the month of 
January, the inhabitants of the city and neighborhood send 
theirs, decked with ribbons, to the convent of St. Anthony, 
near the church of St. Mary the Great, to pass through 
this ceremony. At the church door the priest appears, and 
with his brush sprinkles each animal as it is presented to 



OF THE BEAST. 311 

him, whether a horse, mule, ass, ox, cow, sheep, goat, or 
dog, dipping his brush from time to time in a huge bucket 
of holy or consecrated water that stands near, taking ofl' his 
skull-cap, and muttering in Latin that these animals are freed 
from evil through the intercession of the blessed St. Anthony, 
in the name of the Father, and of the Son, and of the Holy 
Ghost! In this blasphemous way has the divine formula 
for Christian immersion been prostituted 

Charles the Great, in 789, issued the first laio in Europe for 
baptizing infants. But in A. D. 415, Augustin called 
together a number of his brethren at Mela, in Kumidia. 
Amid nineiy-tioo ministers Augustin presided. He, with 
them, in this assembly, since called a council, issued the 
following manifesto : " That it is cue will (mark the words) 
thai^ all that affirm that yoiivg children receive everlasting 
UfCy albeit they be not by the sacrament of grace or baptism re- 
newed ; and thai will not that young children, ivhich are newly 
born from their mother's womb, shall be baptized to the taking 
away original sin, that they be anathematized." 

It may be safely affirmed that no divine rite has ever been 
enforced by human laws and penalties. Christian immersion 
has never been enforced by kings, popes or councils; but 
infant rantism has often been the subject of civil and eccle- 
siastical legislation. It has been enjoined on pain of dam- 
nation ! The establishment of this rite by severe edicts and 
censures, in time raised the Catholic community into nume- 
rical importance, and by patronizing the infant cause, the 
bishop of Eome became a father (papa) to the church. His 
authority was allowed or disallowed by the adoption or rejection 
of this rite! His advice was sought by Spanish bishops, 
respecting the manner of baptizing infants, and he has 
devised or sanctioned means for sanctifying by water the 
fmttis and embryo in every stage, from conception to birth ! 

Another assembly of ministers was convened the same 
year (415) at Carthage, to enforce the rite, and, if possible, 
to occasion its universality. This council solemnly declared : 
** We will thai whoever denies that little children by baptism are 



312 THE MAEK AND IMAGE 

freed from perdition and eternally saved, that they be ac- 
cursed." In harmony with this we find that every class of 
servants under His Holiness the Pope, in the church and 
out, who received this his mark, from the crowned head to 
the lowest menial, has felt the pope's honor involved in the 
infant rite. Consequently they all have advocated, and 
enforced by fire and sword, this human institution in oppo- 
sition to Christians in every age. And every national 
establishment, and every ecclesiastical body, as a division 
or daughter of the Church of Rome, adopts the measure as 
the best palladium to its constitution ! May we not exclaim 
with Dr. O'Croley, once a Eomanist: " What a multitude 
of odd ceremonies is connected with the use of holy water! 
It is astonishing what virtue is ascribed to this consecrated 
element!" ISTothing can be blessed without it; neither 
infants nor adults; neither candles, nor new fruits, nor 
new-laid eggs, nor ships, nor dwelling-houses, nor churches, 
nor bells, nor sacerdotal vestments. " It is used in all the 
sacraments, before Mass and after Mass, and at the church- 
ing of women. Nothing, in short, can be done without 
holy or consecrated water." Infant rantism, then, with the 
signing of the cross ^'on the forehead, or in the right hand,'' is 
''the mark oe the beast." The Holy Spirit has clearly 
defined it. "And he causeth all, both small and great, rich 
and poor, free and bond, to receive a mark in their right 
hand, or in their foreheads; and that no man might buy or 
sell, save he that had the mark, or the name of the beast, 
or the number of his name." 

This mark has been impressed upon all, the great and 
the small, the rich and poor, the free and bond! All have 
received it, from the king to his meanest slave. The Man 
■ of sin has, by the use of this heathenish rite, brought all 
into the church, and created a gigantic politico-ecclesiasti- 
cal establishment! 

• This mark of the beast, we are told, is made in the ^^ right 
hand" or on " the forehead." E"ow, we know the Man of 
sin makes this mark on the forehead of the infant, and in 



OF THE BEAST. 313 

the ri^lit hand. About this there is uo mistake. "When 
the priest rantizes' the child, he signs him with the sign of 
the cross. !N"ow, if this be not the " mark of the beast," 
pray what is the mark ? 

'No other mark is ever made on the forehead or in the right 
hand. This is made theee; and it is the foundation of the 
whole system. This is the sign by which the system is 
known in all its divisions and families! This family mark 
characterizes the Mother of harlots in all ages, in all coun- 
tries, and among all classes ! The sign of the cross and 
infant rantism constitute a family mark by which all the 
descendants of the harlot mother, Jezebel, may be known. 
These constituted the ensign of the crusaders, or, literally, 
cross-aiders, in ^11 ages, and in all countries, from Peter the 
Hermit down to the end of their mad career. The cross 
was their standard, and for it, not for Christ, they fought, 
bled and died. With a few drops of water, and the sign of 
the cross, they could " christen'' or make Christians at plea- 
sure ! Without knowledge, faith, repentance, or any other 
prerequisite to baptism, they professed, and do still profess, 
to make Christians of unconscious babes ! It is awful to 
think of, and blasphemous in its execution. They perform 
all this, too, " in the name of the Father, Son and Holy 
Spirit !" Surely God must be a loving and forbearing God, 
or else the earth had long since opened and swallowed us 
up. Eut I must pass to my next point. 

THE JUDGMENTS UPON ALL WHO HAVE THE MARK. 

It is remarkable that the power symbolized by the golden 
head and the lion should represent that system of things 
characterized as " Babylon the great.'' But so it is ; and thus 
the two extremes meet. As ancient Babylon persecuted 
the ancient people of God, so the modern, mystic Babylon 
persecutes the saints and followers of Jesus Christ. In 
Eevelation xiv., 8-11, we read: "And another angel fol- 
lowed, saying : Babylon is fallen, is fallen ; that great city, 
because she mdde all nations, drink of the wine of the 



314 THE MARK AND IMAGE 

wrath of her fornication. And the third angel fojlowed 
them, saying with a loud voice : If any man worship the 
beast and his image, and receive his mark in his forehead, 
or in his hand, the same shall drink of the wine of the 
wrath of God, which is poured out without mixture into 
the cup of his indignation ; and he shall be tormented with 
fire and brimstone in the presence of the holy angels, and 
in the presence of the Lamb ; and the smoke of their tor- 
ment ascendeth up forever and ever; and they have no 
rest day nor night, who worship the beast and his image, 
and whosoever receiveth the mark of his name." 

Whatever agency this third angel may signify, he pro- 
claims with a ''loud voice'' the terrible judgments of God 
upon all who worship the beast and his image, 0r receive 
the mark of his name. His voice will announce these awful 
tidings to the nations; but whether it will arouse them to 
a sense of their danger remains as yet an undetermined 
question. These judgments may be both personal and 
national ; but whatever they may be, they are of such a 
terrible nature that we may well be appalled at their con- 
templation : 

1. They are to drink of the wine of the wrath of God. 

2. They are to be tormented with fire and brimstone in 
the presence of the holy angels, and in the presence of the 
Lamb. 

3. And they have no rest day nor night. 

And in harmony with this announcement of the "third 
angel," we find that when the seven angels pour out the 
vials of God's wrath, "the first angel poured out his vial 
upon the earth; and there fell a noisome and grievous sore 
upon the men who had the mark of the beast, and upon 
them who worshiped his image." 

These judgments are from God, "they drink of the wine 
of God's wrath." Disease and pestilence mark their path. 
They are tormented with Jlre and brimstone,'' the well-known 
symbols of war. And they have "no rest day nor night." 
Restlessness, turbulence, ambition, rage, war, bloodshed, 



OF THE BEAST. 315 

mark the track of the beast when the angel pours out his 
vial. And the Lamb of God, with his holy angels, look 
down with approbation upon the liery judgments of the 
Almighty. 

The elements of the papacy have spread themselves among 
all the nations of Europe and America; for "all nations 
have been made drunk with the wine of her fornication," says 
the apostle in reference to the great " mother of harlots 
and abominations of the earth." It requires all the diplo- 
macy of Europe to keep the peace ; and even then the heaving 
masses and slumbering fires are rising and surging to and 
fro like the waves of the sea, whose waters cannot rest. 
The temporary calm and an occasional lull do but indicate 
the gathering and increased fury of the coming storm. All 
the nations are in a state of unrest^ and the great day of 
God's wrath draws nigh ! 

But there is hope! "Come out of her, my people, that 
you partake not of her plagues." This is the cry we raise- 
on high and give to the four winds of heaven, that it may 
be borne to all who desire to escape the impending wrath 
of God upon an apostate world. 

It is possible to gain a victory over the beast, and over his 
image, and over his mark Hence John " saw, as it were, a 
sea of glass mingled with fire; and them that had gotten 
the victory over the beast, and over his image, and over his 
mark, and over the number of his name, stand on the sea 
of glass, having the harps of God. And they sing the 
song of Moses the servant of God, and the song of the 
Lamb, saying: Great and marvelous are thy works. Lord 
God Almighty; just and true are thy ways, thou King of 
saints. Who shall not fear thee, Lord, and glorify thy 
name? for thou only art holy; for all nations shall come 
and worship before thee; for thy judgments are made 
manifest." 

Eeader, come out of Babylon; and if you have had the 
mark of the beast impressed on you, let it be erased by 
obedience to the Gospel of Christ, 



316 THE MARK AND IMAGE 

II. The "Image" op the Beast. 

In the 13th chapter of Revelation, commencing at the 
11th verse, we have an account of a beast which arose out 
of the earth. This beast resembled a lamb in some respects; 
he had "two horns," but "he spake as a dragon." His 
characteristics may be summed up as follows: 

1. He had "two horns" like a lamb. 

2. "He spake as a dragon." 

3. He exercises all the jpower of the first or ten-horned 
beast. 

4. He causes the earth and them which dwell therein to 
ivorship the first beast. 

5. He doeth great wonders, etc. 

6. He deceives them that dwell on the earth by those 
miracles which he had power to do in the sight of the first 
beast. 

7. He commands that an image shall be made to the first 
beast. 

8. He has power to give life to the imuge of the beast, 
that the image of the beast should both speak, Sind cause that 
as many as would not worship the image of the beast should 
be killed. 

9. And he causeth all to receive a mark in their right 
hand or in their foreheads. 

10. And he would not permit any man to buy or sell, 
save he that had the m.arky or the name of the beast, or the 
number of his name. 

The particular point in the above to which we desire to 
direct the reader's attention is, the image which the second 
or ^Uwo-horned'' beast caused to be made to the first or 'Uen- 
horned^' beast. 

Assuming, then, for the present, that the ten-horned beast 
represents pagan Rome, and the two-horned beast the Head 
of the Apostasy, we are prepared to show that the image of 
the beast contains all the features of the original picture as 
seen historically delineated in the former. In the great 
parallel which we propose to exhibit between Paganism and 



OF THE BEAST. 317 

Apostate Religion, the reader will be able to see at a glauce 
how much of heathen rites and ceremonies has been incorpo- 
rated into lyojpular Christianity, so called. And if, in tracing 
out the analogy between pagan rites and modern religious 
usages, we should seem to be harsh, we trust the reader 
will remember that God's truth and worship must be vin- 
dicated at all hazards, without fear or favor; and that we 
do not seek to please men, but God, who trieth our hearts. 
We may trace the p)Ower of the Ropes directly to Paganism, 

Every gradation of authority prevailed among the priests 
of antiquity. In Rome especially, there was an ascent 
from the mere novitiate to the college of pontiiFs, and to 
the. Fontijix Maximus. On that college it devolved to exer- 
cise a general superintendence over the national worship; 
while the title of the highest order the pagan emperors 
were proud to appropriate. 

Thus the way was made for a College of Cardinals, and 
a sovereign pontiflf bearing the name Pope. 

Whether Protestant Christendom, with its College of 
Bishops, Archbishops, etc., has borrowed from papal or 
•pagan Rome, we shall leave for the reader to judge. 

This is the first feature in the "image" of the beast. 

2. The ancient Romans had little temples or altars 
decked with flowers, which were placed at convenient dis- 
tances in the public ways for travelers, who used to step 
aside to pay their devotions at these rural shrines, and en- 
treat a safe and prosperous journey. 

In Italy these altars still appear. Persons may be seen 
bending before them, and none ever presume to pass with- 
out performing some act of reverence. 

This is the second feature in the "image" of the beast. 

3. Of all the sovereign pontifls of pagan Rome, Caligula 
was the first who ever oftered his foot to be kissed by any 
one who approached him. But now this servile act is the 
standing ceremonial of papal Rome, and a necessary con- 
dition of access to the reigning popes ; though derived frota 



318 THE MAEK AND IMAGE 

no better origin than the frantic pride of a brutal 'pagan 
tyrant 

This is the third feature in the " image." 

4. The rites and pageantry by which the Greeks and 
Eomans attempted to honor their deities might be observed, 
with slight modifications, as parts of the established worship 
of Rome, 

This w^as pleaded as a necessary measure to retain in the 
profession of Christianity the half-converted multitude, and 
also to augment their number. Hence it happened, says 
Mosheim, that in these times the religion of the Greeks and 
Eomans differed very little in its external appearance from 
that of the Christians! They had both a pompous and most 
splendid ritual, gorgeous robes, mitres, tiaras, wax layers, 
crosiers, processions, lustrations, sprinklings, images, gold and 
silver vases, and many such circumstances of pageantry were 
equally to be seen in the heathen temples and the Christian 
churches. The principal difference was, in fact, that in- 
stead of referring to the imaginary deities hitherto wor- 
shiped, their objects were angels, saints and martyrs. Thus 
the very spirit of heathenism breathed in what was called 
Christianity. 

This is the fourth feature in the "image" of the beast, 
and is still further illustrated in the rites and ceremonies of 
more modern politico-ecclesiastical organizations, whose 
founders declare to the world, as an article of faith, that 
"it is not necessary that rites and ceremonies should in all 
cases be the same, or exactly alike; for they have been 
alioays different, and may be changed, according to the diver- 
sity of countries, times, and men's manners!" And that 
" every particular church may ordain, change, or abolish 
rites and ceremonies, so that all things may be done to edifi- 
cation ! " 

In this way, too, the daughters of the " Mother of Harlots" 
'^retain in the profession of Christianity the half-converted 
multitudes, and also augment their number J^ 



OF THE BEAST. 319 

5. Heathen temples without alteration became the scenes 
of professedly Christian worship. Thus, in the ecclesias- 
tical edifices of Rome, the constituent and essential parts 
remain the same as they were at the period of their erec- 
tion, which, in the case of some few, was in the days of 
Constantino. 

The finest heathen temple now extant is the Pantheon, 
or Rotunda, which, as the inscription over the portico 
states, having been impiously dedicated of old, by Agrippa, 
to Jove and all the gods, was piously re-consecrated, by Pope 
Boniface IV., to the blessed Virgin and all the saints! Al- 
tered only in this respect, it serves as exactly for the popish 
as it did aforetime for the pagan worship. As, then, every 
one mificht discover and address himself to the £:od of his 
country; so now, each one chooses the patron he prefers, 
and hence difierent services may be observed going on at 
the same time at different altars, with distioct congrega- 
tions around them, according to the respective inclinations 
of those assembled. This is a fifth feature in the "imaofo'' 
of the beast. 

6. There was a spot on which it is supposed Romulus 
was suckled by the wolf, and the heathens, having raised 
him to the rank of a god, huilt him a temple; and hither 
nurses and mothers were accustomed to go with sickly in- 
fants, in the confidence of relief or cure, from the notion 
that he was singularly favorable to the safety and health of 
young children. 

E"ow this piece of heathenism was thought too good to be 
relinquished ivhen the temple of Romulus was made a church. 
The worship of the founder of Rome was merely transferred 
to St. Theodorus; and before his altar mothers |and nurses 
appear with the same expectations. 

The little Temple of Vesta, near the Tiber, is now pos- 
sessed by the Madonna of the Son; that of Fortuna Virilis, 
by Mary the Egyptian; that of Saturn, by St. Adrian; and 
that of Antouine the Godly, by Laurence the saint ! At 
Rome there were formerl}^ two statues of Jupiter Capitoli- 



320 THE MAKK AND IMAGE 

nus, one of stone, the other of bronze. On a profession of 
Christianity succeeding to that of heathenism, they jplaced a 
head of St. Peter on the body of the former, and gave him 
new hands, in one of which they placed a key; they then 
melted the latter (the metal statue), and recast it after the 
fashion of that of stone. Slight, indeed, was the altera- 
tion, except in name; and the worship of St. Peter followed 
that of Jupiter! This is a sixth feature of the "image" of 
the beast. 

7. Every one of the churches and chapels of Popery will 
remind the intelligent spectator of ancient heathens. A 
considerable sjpace where the priest and his attendants offi- 
ciate, for instance, is seyaroMd from the rest, either by its 
elevation, or a railing of wood, stone, brass, or iron, and is 
called the sanctuary. In modern Protestant churches this is 
called the altar! A word to the wise and reflecting is 
enough. 

The lights so freely used in Eomish ceremonies remind 
us of many passages in pagan w^riters, where their perpetual 
lamps and caudles are described as continually burning be- 
fore the altars and statues of their deities. Middleton de- 
scribes the face of the image of the Virgin at Loretto as- 
being as black as a negro's, resembling an infernal deity 
far more than What is impiously styled "The Queen of 
Heaven." But he soon recollected that its complexion 
likened it more to the idols of heathenism, which are said 
to be black with the perpetual smoke of lamps and incense. 
This is a seventh feature in the " image" of the beast. 

8. It is maintained by Eomanists that when ivaier, in 
which a little salt has been mingled, is blessed by the priest^ 
it has great efficac}^; and hence it is very frequently em- 
ployed. The 2vater without the salt is also very frequently 
employed by Protestants, and with no better reasons than 
those assigned by Romanists. Now, so notoriously was 
this application of water the practice of heathens, that La- 
CERDA the Jesuit does not hesitate to avow it, when he says: 
" Hence ivas derived the custom of our holy Church to provide 



OF THE BEAST. 321 

purifying or holy water at the entrance of the churches ;^^ and 
he might have added with equal truth, — in the font. The 
fact is, that as the pagan temple became, in many instances, 
the scene of nominal Christian worship, those who engaged 
in it APPROPRIATED many things belonging to idolaters. 
There are many things practiced by all Pedobaptists bor- 
rowed from the Catholics which belonged to pagan worship ; 
and the altar, the robes, the sprinklings, etc., are examples. 
This is an eighth feature in the "image" of the beast. 

9. The sprinkling of water by means of a brush at the 
commencement of celebrating mass was another part of 
heathen [observances. The form of the sprinkling brush 
which is much the same as that now used by priests, may- 
be seen in ancient coins and bas-reliefs wherever the em- 
blems of a pagan priesthood appear. This is a ninth 
feature in the " image " of the beast. 

10. Another application of water accounted holy was wit- 
nessed during a visit to Liege. The whole district of the 
city in which was the church of St. Jacques appeared in 
motion; numbers were flocking thither from all quarters- 
even infants were taken in their cots; and three generations 
might be seen in company. As strangers approached the 
church many were leaving it, yet the edifice was full. About 
fifty persons at a time knelt at the rails of an altar, 
before which stood a priest, who hastily touched the eyes 
of each one with "the eye of St. Odelia," inclosed under 
glass in a gold case. Others were employed at the west end 
of the church in bringing buckets of water from the ground- 
floor of the tower, and selling it in tumblers and bottles. 
In the language of Dr. O'Croly, once a Eomanist, we may 
exclaim : " What a multitude of odd ceremonies is connected 
with the use of holy water. It is astonishing what virtue is 
ascribed to this consecrated element!" 

Perhaps after reading the above, the intelligent Pedo- 
baptist may perceive certain elements of pagan origin in his 
own system; such, for example, as carrying infants to the so- 
called baptismal font; the kneeling at the rails of an altar to 
21 



322 THE MARK AND IMAGE 

partake of the Lord's Supper; and the practice of conse- 
crating water and other elements used in their religious 
worship. Of these, however, we shall speak more particu- 
larly hereafter. This is a tenth feature in the ''image" of 
the beast. 

11. In the churches of the Continent may frequently be 
observed, at the altar of the Virgin, many small waxen 
images, of arms, legs, teeth, and other parts of the body, 
which had been hung up as ofieriugs in her honor, for cures 
supposed to have been received through her agency. And 
here, as clearl}^ as in the cases already mentioned, is a relic 
of former days. After referring to the practice of the 
ancients, Folydore Virgil says: "i"n the same manner do lo^ 
now offer up in our churches little images of wax ; and as oft 
as any part of the bod}^ is hurt, v/e presently make a vow 
to God, or one of his saints, to whom, on our recovery, we 
make an offering of that part in.wax." This is an eleventh, 
feature in the "image." 

12. The sanctuary of a Romish church is generally sur- 
rounded by loindoios adorned loith stained glass, on which are 
representations of the Saviour, the Virgin Mary, saints, and 
angels, with various devices. Sometimes other paintings are 
seen through open work in front of the altar, and around 
the walls of the edifice paintings and statues are generally 
placed. It is usual to represent the heads of the persons 
thus exhibited as surrounded with glory, and this formerly 
encircled the statues of heathen gods. Thus the halo of light 
which was given to Apollo, or Fortuna, or Pallas, is trans- 
ferred to Peter, or Paul, or Francis; and the Virgin, just 
like Diana of old, is often represented with the crescent, the 
emblem of chastity. 

The reader will see in the above a twelfth feature in the 
"image" of the beast; one, too, which is illustrated among 
Protestants as well as Romanists. 

13. Pope Gregory the Great collected the chant or music 
used by the papal choir into a body, and gave it the form 
in which it now appears. The opening of the mass is 



OF THE BEAST. 323 

•borroioed, it is supposed, from the stately accents of Roman, 
tragedy. The chant of the Psalms is composed of Lydian, 
Phrygian, and other Greek and Roman tunes. Any one 
familiar with Roman (and may we not add Protestant) 
worship will here discover a thirteenth feature in the 
•^* image" of the beast. 

14. In the Romish Church (and some Protestant Churches) 
there is a great variety of garments. "We can only give their 
names : These are amices^ albs, girdles, stoles, majiiples, chasL 
bules, dalmatics, tunics, vails, copes, surplices worn by priests 
and deacons when they preach or expound; j;a?fe, corporals, 
etc. In fact the ordinary costume of the Romish priesthood is 
pagan. In all heathen rites, white was considered as having 
a favorable influence on the gods; and the prayer of a 
suppliant so clothed was held to have a powerful claim on 
the bounty of heaven. In the chamber of the young Apollo 
in the Vatican, is a bas-relief, representing a priest of Isis. 
A cowl covers the back of his head, which is shaven in 
front, and a loose cloak descends to his knees. The mate- 
rials, however, are not the same; the dress of the priests 
has always been of linen, that of monks of wool.. Even 
the tonsure, the cutting off a portion of the hair from the 
<jrown of the head, considered by Romanists a special dis- 
tinction of the priesthood, is of heathen origin. "It is clear," 
says Jerome, "that we ought not to be seen with our heads 
shaven, like the priests and worshipers of Isis Siud Ser^apis." 
This is another striking feature in the "image'" of the 
beast. 

15. But, without entering into all the details, it may be 
remarked that the doorways of all the Italian churches are 
•closed with a heavy curtain, exactly like those of ancient 
■temples. What, then, is Popery? It is not Christianity — it 
is paganism under another name. . This is another feature 
of the "image" of the beast. 

16. There is another practice among a certain class of 
Protestants, evidently borrowed from Rome, which is indi- 
vcated in the following: In administering the sacrament, the 



324 THE MARK AND IMAGE 

consecrated wafers are placed by the priest in the chalice 
or paten when he is about to distribute to the laity, each of 
whom KNEELS IN THE FRONT OF the sanctuavy around the railing; 
the communicant then throws back his head a little, opens 
his mouth, and protrudes his tongue; on doing which the 
priest takes a wafer between his thumb and finger, and 
carefully places it on the tongue of the communicant. 
With the exception of the wafer, the practice of some 
Protestants very nearly approaches the above; for they 
break the loaf into small fragments and distribute to the 
communicants, who kneel around the railing before the 
sanctuary or altar, as the case may be. 

17. Ancient idolaters had their tutelary divinities, the sup- 
posed defenders of their respective countries, as Belus was of 
Babylon, and Isis and Osiris of Egypt. And has not Popery 
invoked the aid of >S'^. James for Spain, St. Lewis for France, 
St. George for England, and others for different parts of the 
earth. The cities of former times were committed to the 
care of various divinities; as Athens to Minerva, Carthage 
to Juno, and Eome to Quirinus. And the cities of papal 
Rome are intrusted to a similar protection ; as Amiens to 
St. Fermin, and Naples to St. Januarius. 

The office of the patron gods of the heathen was to pre- 
side over the temples and altars. The patron saints of 
Papists are analogous to Jupiter in the Capitpl, and Diana 
in the Temple of Ephesus. 

Not only do Catholics dedicate their churches to saints 
and angels, but even those who profess to be Protestants 
appear to do the same. If the great Cathedral in Rome is 
dedicated to St. Peter, the curious traveler may, perchance, 
find a Protestant church in London bearing the name of 
St. Paul! Indeed, he need not go so far, for in all our 
principal cities he will find the same. And in some places 
he may find churches dedicated to the " Trinity," which, in 
our judgment, is no less objectionable than the former. 

Nor is this all. The feast of the Virgin in the calendar, 
commonly known as "Lady Day," was anciently dedicated 



OF THE BEAST. 325 

to Cyhele, Hence, too, we have " All-Souls Day," Kovem. 
ber2d; the "Circumcision," January 1st; the " Epiphany,'' 
March 25th; "Maunday Thursday;" "Good Friday," on 
which the Papists adore the cross; " Candlemas Day " — lite- 
rally Candle Mass, or Day of the Purification of the Virgin; 
"Ash Wednesday;" "Palm Sunday; "Holy Thursday;" 
"Holy Saturday;" "Low Sunday;" "Easter Sunday;" 
"Ascension Day;" "Pentecost Sunday;" and " Christmas;" 
literally Chris fs Mass; and many others, too numerous to 
mention ; all of which may be found duly chronicled in our 
almanacs, leading us to suppose that they were made ex- 
pressly for apostate Christians, or those who " observe days," 
of whom the apostle Paul said he was afraid. But we have 
neither the time nor space to go into further detail on this 
subject. The historical facts which we have collected from 
various sources, and systematically arranged in this article, 
will go far to fehow how much of Paganism is mixed up 
with modern Christianity. And, as we have already hinted, 
there is much food for sober thought even among Protest- 
ants themselves. 

There are many other points to which we could direct 
the reader's attention, but these are sufficient to show that 
many elements of a purely pagan origin, enter into the 
apostasy. I^ow the apostle John says that the beast which 
arose out of the earth "had power to give life unto the 
image of the beast, that the image of the beast should both 
SPEAK and cause that as many as would not worship the 
image of the beast should be killed," This "image," then, 
in its head was to be imperial in character, and possessed of 
great power, even the power of life and death. Such has 
been, and still is, the character of antichrist. His reign 
has been tyrannical and cruel in the superlative degree. 

This "image" was so constructed as to "speak" to the 
eye, the ear, the hopes and the fears of the people. Its 
drapery was intended to allure, captivate, and deceive. Its 
worship pompous, solemn, and imposing. Its painted 
window-glass, casting a solemn gloom over the church, the 



326 THE MARK AND IMAGE OF THE BEAST. 

burning lamps, the smoking incense, the altar, the cross, 
and the priest in his ghostly robes, with the soul-stirring 
chant, all conspire to bewilder, confuse, captivate, and 
lastingly impress the superstitious and uneducated mind. 

"We have given but a brief outline of the "image" of 
the beast; that image which was fashioned after the pagan 
model almost as closely as the Jewish tabernacle was fash- 
ioned after the pattern Moses saw in the Mount. 

But this "image" will be destroyed. The Christian, 
much less the Christian Church, has no use for it in whole 
or in part. It will be torn in pieces, and its fragments, 
given to the four winds of heaven, will disappear from the 
gaze of mortals. 



Sermon XVIII 



A FREE SALYATIOiSr. 



E Y GEORGE 

" JVo man can come to me, except the Father, which hath sent me, draw himr 
* ^ * It is written in the prophets. And they shall be all taught of Ood, 
every man therefore that hath heard and hath learned of the Father, shall come 
unto one. — John vi. 44, 45. 

This passage of Scripture has been made to run the 
gauntlet along a graduated scale from hyper-Calvinism to 
the sloughs of Universalisrn. It has been often quoted 
and almost as often misapplied and misconstrued. Torn 
from its context, it has been placed npon the rack and tor- 
tured into a seeming establishment of the doctrine that 
there is an irresistihilis gratia exercised in the conversion 
of every sinner. Some have contended, basing their con- 
clusion upon the first verse of our text, that all men will be 
saved; others reject this conclusion, and in avoiding Scylla 
are wrecked upon Charybdis, by assertiug the equally base- 
less doctrine, that those given to Christ are a'certain, defi- 
nite number of the human family, elected from eternity to 
be redeemed by him in time. Even those who have at- 
tempted to avoid these extremes have fallen into a doctrine 
equally absurd. Founding their conclusion npon the phrase 
*' except the Father draw him," they affirm that, because of 
the inability of man to do good, unless there be some mys- 
terious and extraordinary manifestation of divine power — 
some illumination or wonderful operation of the Holy Spirit, 



328 A FREE SALVATION. 

he cannot come to God. But does the Scripture that stands 
at the head of this page prove this or any equivalent doc- 
trine ? We think not. If man cannot come to God with- 
out this special aid, it must be for one of two reasons, either 
that the Scriptures do not contain sufficient evidence to pro- 
duce the necessary faith, or that man, by some mental or 
moral disability or incapacity, cannot believe the proposi- 
tions of the divine record upon ample and adequate testi- 
monj^, when presented to him, either of which views we 
believe, and think we can demonstrate, to be grossly insult- 
ing to the wisdom and goodness of God. 

Before entering fully upon our subject, we desire to make 
a few remarks upon the word " draw," to show that it does 
not necessarily imply the idea o^ force; this we do because 
it is necessary to a proper understanding of the passage. 
In the word " draw" is contained the idea of mental or 
moral attraction, as in the Latin " iraho,^^ so in the Greek 
^'elkuo^' {eXxuco). What is true of " draw" is trueof shoa; 
that is, we use it of a mental or moral attraction, hence, 
often rendered to allure, attract, &c., and because of this 
signification often used in contrast with the Greek aopo) [sura 
io drag.) ( Vide Clark in loco ei Treyich's N, T. Lyn.) Yf e 
can best illustrate the meaning of this verb by passages in 
which it occurs. John xii. 32 — " I, if I be lifted up from 
the earth, will draio all men unto me {navraa ehuaco.) We 
now inquire hoio does a crucified and exalted Saviour 
" draw'^ men unto him ? E"ot by force, certainly, for the 
will of man is incapable of force, but by the allurements of 
his infinite and divine love. Jeremiah beautifully teaches 
ih.Q force contained in this word," With loving kindness have 
I drawn {edxoaa ae) thee." Compare this with Cant. i. 3, 4. 
So in our text, except the Father " draw him (^hoavj auroii), 
drawn not per force, but by the potent allurements and 
attractions of love. In classical use, the original verb em- 
ployed in this text has the signification which we have given, 
as witness, Plato, " if one is drawn to philosophy," not by 
force, but love of wisdom. Indeed, most frequently where 



A FREE SALVATION. 329 

the idea of force is contained in a sentence in connection 
with this verb, a word is added descriptive of that idea, e. 
g. from Euripides: "Jrac t\)^t Kaadvdpav Dia,^^ Here, we 
have the idea of dragging^ but that idea is in '^Diff^ " by 
force," and not in the verb. Yet further to sustain our 
definition, we quote Hosea ii. 2: "I drew them with the 
cords of a man, with the hands of love.'' II Cor. v. 14 : "For 
the love of Christ constrained us." Here, then, we have 
defined the word "draw," not implying that man is a 
machine, or being devoid of will, to be dragged to God, 
willing or unwilling, but a rational, thirsting, willing crea- 
ture, capable of being moved by the gracious love of God, 
by large motives and arguments, big with his eternal des- 
tiny, offered by God the Eternal — thus with loving kindness 
and the bonds of love, God " draws" to himself the lost and 
wretched. And such we think the true signification of 
*' draw" in this passage. 

" No man can come to me, except the Father draw him J' 
We here learn that a character of the human family comes 
to Jesus. The question then arises, who comes to him? 
Let the Anointed One answer, " Uverg man, therefore, that 
hath heard and hath learned of the Father comeih to me." 
Such, then, the character that comes to Christ — he that hath 
heard and hath learned cometh to him. The answer here 
given means simply this, that those that heard the teach- 
ings of the Father, through the prophets, and had learned 
through these teachings the unsounded depths of Jehovah's 
love; at the promptings of which he sent his only Sou, 
once seated in glory and in awful majesty and might, to 
redeem a sin-shadowed and wrecked race from woe, and to 
elevate it, amid the radiant lordships and communities that 
blaze in ever-growing splendors before the throne of the In- 
finite — allured and attracted by this manifestation of a 
boundless love, they turned to him that was meek and lowly, 
yet Omnipotent to save. We answer then. Who cometh to 
Christ— the taught Verse 45, "They shall all be taught of 
God." Now mark the passage, " Therefore, every man that 



330 A FREE SALVATION. 

hath heard and hath learned of the Father cometh to me."" 
Upon what does this important ''therefore^' depend ? Cer- 
tainly hy plain construction upon "they shall all be taughV 
Could there be anything more plainly descriptive of those 
characters that cojne to Christ ? Where, then, we ask, is there 
in this Scripture, authority for the reckless and presumptu- 
ous idea that man can do nothing of himself? Is man ca- 
pable of instruction ? can he be taught? Yes. Then he 
can come to Christ, "for every man that hath heard and 
hath learned cometh to me." Can he hear ? If so, then he 
can come to Christ, "for everi/ man that hath heard, &c., 
cometh to me." "Hear and thou shalt live." We more- 
over here affirm that teaching is absolutely necessary to 
coming to Christ, and coming is predicated of no other class. 
The words ''^every man.,'^ employed in this text form a uni- 
versal distributive, and consequently limited in their signifi- 
cation by the circumstances under which it is used, as is every 
universal distributive. An orator addresses "every man," 
that is, all the men within his hearing. The proclamation 
of a governor interests every one, that is, every one in the 
State. .ISTow, Vv^ho are embraced in the distributive, "every 
man" in this place ? When we have learned this, we have 
found who come to Christ, and the necessary character of 
those who come. What is predicated of "every man ?" 'Wq 
answer, "cometh :" "Every man cometh." But this is not 
all, the distributive is here limited in signification to those 
that have heard and learned of the Father, and of this class 
Christ affirms the term ''cometh,'^ and no other. Then we 
conclude that none except those that are taught, for so the 
text affirms, and consequently teaching is absolutely neces- 
sary to coming, in a word the cause, for without the first 
step no man can take the second. Does the passage affirm 
that any man will come save he be taught — who will show 
it ? We positively say, that it does not, but the taught 
only come to Christ, and it is by this teaching that they are 
brought to him, and in consequence of the truth of this^ 
and its importance, Messiah said, "Go teach all nations,'" 



A FKEE SALVATION. 331 

for "every man that hath learned of the Father cometh to 
me." 

The facts of the case sustain this exposition, for it is 
written in the prophets, All shall be taught of God. I^ow* 
is this true, and if so, how were they taught of God ? Cer- 
tainly by the prophets, and in these last days by His Son. 
"God who at sundry times and divers manners, spake in- 
time past unto the fathers by the prophets, hath in these 
last days spoken unto us by His Son." God taught the 
people through the prophets of the coming Son that was to 
elevate and redeem the people. They foretold all the attend- 
ant circumstances of His birth, life and death. And thus- 
has God spoken to all the generations of earth. The bards 
and seers of the ancient world have spoken, and yet speak 
to man in grandest measures and sublimest teachings. 
Prophets yet speak, who drew from harps unused to meaner 
strains, mystic fragments of harmonious song, the swelling 
preludes of heaven's hosannas. Noah, and Abraham, and 
Moses, who dared to scale the thunder-cleft heights of Sinai, 
trembling under the tire-shod steps of Him, beneath whose 
feet the stars are dust, "to front a fire-girt God," yet speaks 
to man. Elijah, who climbed the azure cope, "fretted with 
golden fire" in his chariot of flame, where God's eye glared 
the "terrible crystal" above the rushing wheels, yet speaks- 
to man. Yes, man, Isaiah yet speaks to thee, in noble sym- 
phonies, whose strains are the songs of centuries. Jere- 
miah's wails still come to thee across the level lapse of ages, 
from Judea's solitary caves and lonely glens, where bloomed 
the lily and the rose. And Malachi, and John, and Peter, 
and Paul, from the Caesars' courts and Mars' hill, in burning 
sentences of deathless energy. And yonder again, on a soli- 
tary isle amid the lonely main, where the hurricane howled 
music, and the big waves roared the chorus, sweeping the 
march of God, the seer of the apocalyptic vision opens to 
thee the final scene, when. 

The planetary spheres, that whilom sang 
Their song of praise, 'round God's eternal seat, 



332 A FREE SALVATION. 

No longer moving in their golden paths, 

Are quench'd and blotted out from heaven's great chart. 

He tells to thee the mystic wonders of that radiant land, 
whose floors are heaven's tesselated plains, whose skies the 
•eternal firmament, whose lamps, suns, moons and stars, whose 
hymns the chants of ages — " They all shall be taught of 
God." 

We come now to inquire more fully the necessary qualifi- 
cation of those that come to Christ. Here, again, we let the 
Bible speak : "He that comeih to God must believe that He 
is." Here we discover that faith is necessary to ^'comingJ^ 
But how is man to believe? By hearing. "Faith cometh 
by hearing." "How can he believe in Him of whom he has 
not heard f But how hear? By teaching. "And how shall 
they hear without a preacher" (teacher). From this passage 
we learn that faith depends upon hearing, and hearing upon 
teaching, and we also learn that he that cometh to God must 
believe, or must have faith. Our conclusions are, if a man 
is capable of instruction, he can hear ; if he can hear, he 
can have faith; and if he can have faith, he can come to 
God. If the mutual dependence of these words, as stated 
by the apostle, are correct, our conclusions are infallibly 
so. No teaching, no hearing — no hearing, no faith — no 
faith, no coming to God ; this is the order of heaven and 
reason. Let us restate the argument we have based upon 
this passage. 

1. Without faith no man can come to God. — Rom. x. 

2. Without teaching no man can have faith — ^Verse 17, 
et al. 

3. Therefore, since faith is dependent upon teaching, with- 
out teaching no man can come to God. John vi. 

Such we conceive to be the teaching of Rom. x; if not 
this, we admit that we are ignorant of our own vernacular, 
for if instruction be necessary to faith, in a word, if faith 
be dependent on teaching, w« cannot see how a man can 
have faith without it. 

We have here learned one point of the greatest impor- 



A FKEE SALVATION. 335 

tance, viz : that every one that comeih to God inust believe^ 
"for without faith it is impossible to please God," "and that 
which is not of faith is sin." Here we have a stand-point ; 
we come to God by or through faith, and not without it. 
Now the advocate of the "gratia irresistibilis" doctrine,. 
that a man cannot come to God without "special" divine 
aid, must show that his failure to come is because he cannot 
have faith, that is, that faith is dependent, not upon testi- 
mony, but upon an immediate influence of the Holy Spirit,, 
without which it is impossible for him to believe. Moreover, 
to sustain this view, he is forced to one of two positions, or 
to both, viz: either that the Bible does not contain sufficient 
testimony of the truth of its own declarations, consequently 
inadequate to produce faith, or that man, because of somo 
disability, cannot believe a proposition, though the evidence 
be ample. The first is insulting to God, and dishonors his 
holy oracles; the second is simply absurd and ridiculous, and 
if true, stultifies the man who proves it. But one of these 
positions they must assume, or abandon their doctrine; for 
if they admit that a man can believe the Bible, then they 
must admit that he can come to God ; and if he cannot 
come, it is because he cannot believe, for it is by faith that 
we have access to the favor of God. To deny that the scrip- 
tures are sufficient, is so grossly and recklessly insultiog to 
Infinite wisdom that, we presume, no man will dare assume 
it. To deny that man can be taught is equally insulting to 
Messiah, for it charges him with gross absurdity in saying,. 
"Go teach all nations," when, if this doctrine be true, he 
must have known that all nations were so dead that they 
were incapable of instruction, and being incapable of in« 
struction, consequently of faith, "for faith cometh by hear- 
ing," and hearing by teaching. They do sometimes assume 
man's inability, and in assuming this, affirm a divine spirit- 
ual illumination as necessary to belief We conceive the 
true position to be this, that man receives naiurally and not 
5^^p6rnatu rally that which is necessary to his coming to God, 
faith, for mark it, believing and coming v^vq two very difierent 



334 A FREE SALVATIOI^. 

acts. When we say yiaiurally, we mean simply this, that 
man receives evidence in accordance with the well-defined 
and fixed laws of his mental organism, though that evi- 
dence may be sujoemfdnrdX in its nature, and supernaturally 
.given. We have just this to say here, if the provisions of 
the remedial system are to be enjoyed through supernatural 
gifts and endowments, G-od certainly never designed it for 
man. In contrast with the certainly false doctrines herein 
noted, we state our position. No testimony, uo faith; no 
faith, no coming to God. But here an objector says, faith 
is a gift of God, "for by grace are ye saved, through faith, that 
not of yourselves, it is the gift of God." What is the gift of 
Ood, faith ? I^o,but salvation ; ye are saved, that not of your- 
selves, for salvation is the gift of God. Through the favor 
or grace of God came salvation, and that salvation you re- 
ceive through faith, l^o man living can make the "that" 
■of this sentence by any grammatical construction refer either 
to grace or faith, but to salvation as contained in the first 
olauseof this verse. But to place this question beyond cavil, 
we remark that in the original the pronoun "that" is neuter 
{tooto), while grace [x^-pcQ) and faith (tt^ot^c) are feminine^ 
consequently by a ver}^ plain principle of grammar, it is 
impossible to refer "that," neuter^ to either grace or faith, 
both of which are feminine, but to the neuter salvation, 
{IcoTT^piovY' But admit that faith is the gift of God, and 
what then ? what does it prove ? that it comes by a divine 
and mysterious operation of the Spirit upon the sinner's 
mind and heart? By no means. Our daily bread is a gift 
of God — "give us * * our daily bread." But because a^^/^, 
does this prove that we get it without the proper means in- 
stituted to that endy If you were to tell one of our sturdy 
Tennessee farmers to take his ease and cease from his toils, 
that our daily bread was a gift of God, and therefore to be 
received without toil, he would certainly think you a fit sub- 
ject for a straight jacket, if not an escaped madman. But 

*A. Clarke, note in loco. 



A FREE SALVATION. 335 

this Is the logic of the doctors of theology. I^o, my friends, 
bread, though God's gift, coraes by toil and sweat; and faith, 
though a gift of God, comes by evidence, and in no other 
way. 

How much better off are the advocates of this "incapaci- 
tated" doctrine on their other grounds of defence ? They 
say the sinner is dead, therefore cannot act; faith is an act, 
therefore they can't have faith. If faith is an act, who per- 
forms that act? God? If so, there is no man, living or 
dead, that ever obeyed the command to believe the gospel, 
and in consequence, all that have died have been damned, 
for " he that believeth not shall be damned." You cannot 
escape this conclusion by saying that God gives faith; then 
man obeys the command to believe, for God must perform 
the act for the sinner, since he cannot do it for himself, con- 
-sequently the giving of the faith is the performance of the 
^act, and this being true, God is the only being in the universe 
obedient to the laws of his own moral government. What 
shocking absurdities! Admit that the sinner is dead in 
some sense, is he so dead that he cannot hear? You say 
no — then you stand refuted ; for if he can hear, then he can 
believe (Eom. x. 17), and, believing, he can come to God. 
Do you still insist that because he is dead there must be an 
infusion of life before he can believe ? If so, it must be 
spiritual life, for natural life he had before. But does the 
Bible teach that life is antecedent or subsequent to faith ? 
The last, we think. "And that believing, they may have life 
everlasting." "He that believeth on the Son hath everlasting 
.life, and he that believeth not the Son, shall not see life.'' 
Does this look like life is antecedent to faith? But where 
the authority that faith is received by spiritual operations ? 
Is the Spirit j^romised to imbelievers ? Gal. iii. 14— "That 
w^e 7night receive the ^oromise of the Spirit through faith." 
If through faith, then not without. To whom is the promise 
made ? " For the promise is to them that believe.''^ " But this 
spake he of the Spirit, which they that believe on him 
should receive." " After that ye believed {not before) ye 



336 A FREE SALVATION. 

were sealed with the Holy Spirit of promise." But the 
Scripture hath concluded all under sin, that the promise by 
faith of Jesus Christ might be given " to them that believe J' 
We here learn that the gift of the Holy Spirit is a promise; 
will some man, with Bible in hand show one promise ever 
made to an unbeliever ? If these quotations do not prove 
that the Spirit is given to believers only, then there is no 
meaning in words, and if they do prove it, where the sense 
of talking about spiritual operations in the heart and mind 
of an infidel or unbeliever ? You say this is a horrible doc- 
trine, do you, and that men are spiritually regenerated be- 
fore faith ? If so, then they are God's children before faith, 
for when regenerated, or born again, they certainly become 
God's children. But how speaks our authority ? " For ye 
are all the children of God, by faith." If by faith, then 
not before faith did they become the children of God, con- 
sequently they were not regenerated before faith; if they 
were, then they were God's children before, and if they 
were God's children before faith, the above cited verse does 
not tell the truth. "But to as many as received him, to 
them gave he the power to become the sons of God, even to 
them that believed on his namej' If through faith they only 
obtained " power" to " become" the sons of God, before they 
believed they were not God's sons, therefore not spiritually 
regenerated. 

The advocates of this self-same doctrine stand refuted by 
their own teaching. They first assert that " man is justified 
by faith only," and then assert that man is regenerated be- 
fore faith, and if regenerated, of course justified, and if jus- 
tified, it is before, therefore without faith. "What, then, 
becomes of the doctrine of justification by "faith onlyf^ 
We care not which of these doctrines they prove true, for 
in proving that true, they prove the other false. There can 
be nothing more certain than that if a man be regenerated 
before faith, and consequently without, that man is 710/ justi- 
fied by faith only, and if he is justified by faith only, then it 
follows, of necessity, that he cannot be justified without it, 



A FREE SALVATION. 337 

consequently not before it. More than this, it places them 
in the very strange predicament of sending an unbeliever 
to heaven, or a regenerated man to hell. For if a man is 
or can be regenerated before faith — if one moment, it may 
be a month or year — and if he should die in the inter-space 
between his regeneration and faith, he must either go to 
heaven or hell. If he goes to heaven, he goes without 
faith, and if to hell, then he goes there a regenerated man. 
Where does he go? Which horn will you take? 

One more passage in refutation of the doctrine that a sin- 
ner cannot act. " But to him that worketh not, but believeth 
on him that justifieth the ungodly, his faith is counted for 
righteousness.'^ Who were justified? The ungodli/? Are 
the ungodly sinners, and were these ungodly smn evsjusiified 
without faith? ]^o, for man is justified by faith onljJ' 
But these sinners were justified, and according to your own 
doctrine, they could not be justified without faith, therefore, 
these ungodly persons must have had faith, therefore, 
ungodly persons or sinners can believe. And if they can 
believe, then they can come to God. Our conclusions from 
this passage are inevitable, and being true, the idea of 
man's inability to come to God is sheer nonsense. This 
place proves positively that ungodly persons can believe, 
otherwise, they could never be justified, for, "we are justi- 
fied by faith, and having faith we have access into God's 
favor: we have access through faith, into this grace wherein 
we stand." We have now noticed the strongest arguments 
and objections to the position which we have assumed. 
We believe the Bible plainly teaches the ability of man to 
come to God — why, otherwise, the frequent and earnest 
invocations on the part of God to man, to come to Him and 
live? If man does not turn from his way of sin and iniqui- 
ty — from the path leading to anguish and perdition, into 
that of holiness and purity, leading to eternal joy and feli- 
city, it is because he icill not. We repeat, if this doctrine 
of man's disability be true, it is either because of thv3 inef- 
ficiency of the divine record or of his own inherent frailty, 
22 



338 A FEEE SALVATION. 

and either of these assumptions we conceive to be false, and 
therefore God-dishonoring; and to the doctrine involved 
in them, we object: — 

1. Because it makes the gospel, instead of good tidings, 
the greatest curse ever imposed upon man. For the gospel 
requires us to believe in the Lord Jesus Christ, and disbelief 
is condemned as a damning sin. 'Now if the Bible does 
not contain evidence sufficient to sustain the propositions 
therein stated, then faith is impossible, for we cannot believe 
without evidence, yet we are damned for not believing, that 
is, we are damned for not doing an impossibility. Again, 
if we affirm that man has no capacity or ability to believe 
it, yet he is damned for not doing it, that is, he is eternally 
punished for not doing that which to him was an impossible 
thing. If the Bible is deficient, faith is impossible, and if 
it is as clear as a sunbeam and we have no ability to receive 
its evidence, faith is impossible, so that in either case we 
are damned for not doing that which was as much beyond 
our power as to speak a universe into being; for one impos- 
sibility is as great as any other impossibility. Yet for not 
doing this we are to suffer eternal torment! This is ortho- 
doxy with a vengeance! But you say that there must be a. 
"special aid," a divine illumination, in order to give faith 
or overcome his natural inability. If this special aid i& 
necessary, then those that do not come, stay away because 
God does not give them this aid. God does not give thia 
aid to all — those to whom He does not give it, do not come, 
because they have no ability to come without it — but if 
they do not come, they are damned, that is, they are 
damned for not doing what they could not do. This special 
aid view does not relieve the advocate of this doctrine of 
difficulties, for those who do not receive this aid to faith in 
the gospel, are lost for not believing it, consequently to 
them it is a curse and not a blessing. This is the very 
essence of unsophisticated Methodistic Calvinism. A most 
monstrous soul-revolting doctrine. Suppose, my orthodox 
friend, that a neighbor was to come to you and inform you 



A FREE SALVATION. 339 

that God had delivered him a message (admitting the pos- 
sibility), in the Hebrew tongue, one word of which he did 
not understand, yet demanding belief in its statements upon 
penalty of damnation; knowing the goodness and gracious- 
ness of God as you do, would you believe him? Far from 
it. Suppose, however, that the message was written in his 
own vernacular, yel; beyond his understanding, God de- 
manding a reception of its statements upon the above pen- 
alty, would you then believe him? No; for you would say, 
God does not demand of his creatures impossible things! 
My friend, mutato nonrine de te fabula narraiur. Yes, sir, 
you make the gospel of a kind and loving God, the direst 
of all curses ; you charge upon Him the enormous cruelty 
and barbarous injustice of damning the creatures of his 
workmanship for not doing that which they could not do. 
God spare us from, all such blasphemous thoughts. 

2. It veils the glory and character of God as revealed in 
the sacred scriptures and as manifested in his Son, Jesus 
Christ. 

God is revealed in his holy oracles as a God of love. 
God, the subject, of which is predicated the loftiest, and 
noblest, and purest principle ever known to angels, or the 
tribes of earth. God is love. What a volume of bound- 
less blessedness and glory, in the simple, yet awfully sublime 
utterance, God is love. A theme worthy the highest intel- 
ligences of earth or heaven— a theme for the tall spirits and 
immortal hierarchs, and radiant angel-throngs in the eter- 
nal world, to chant to the jubilant notes of the harps of 
God. God is love — a theme whose height and depth and 
breadth is beyond expression's mightiest range, the shadow 
of whose glory the towering eloquence and flaming 
thoughts of Seraphim or Cherubim could ne'er unfold. 
Yet to Him, who is infinite in love, compassion, and mercy, 
and justice, has been attributed the heinous doctrine of 
which we speak. To illustrate: 

Suppose a father were to command his son; sir, go, 
pluck up yonder oak by the roots, and if you fail to do it, I 



340 A FREE SALVATION. 

will punisli jou severely. The child fails to do it. Why? 
Simply because he cannot; the wild storms and raving winds 
of centuries haVe swept in wrath about the deep-rooted for- 
est king, and yet he stands, unscathed, in regal might. 
And could a puny child do what the howling tempest and 
sweeping blast had failed to do ? I^ay, verily, yet the 
father punishes the child, and for what? For not doing 
that which to him was impossible. What would you, or 
could you think of such a father? You would justly look 
upon him as a vile, remorseless brute, a beast, a paltry, 
loathesome and contemptible knave, a dark-hearted villain, 
whom the common damned of hell would shun, a wretch 
too vile for pity and too base for scorn — and upon his deed, 
as such a one as would bring a flush of shame upon the 
black-browed fiends of the nethermost hell. And this, aye, 
this is the character of this doctrine of man's inability, at- 
tributed to God — man cannot believe, and because he does 
not, and he does not because he cannot, God condemns him 
to endless torment. This dreadful and horrid conclusion 
we cannot escape so long as we advocate the doctrine herein 
opposed. Wherein is the difference between our heavenly 
Father and* the human (inhuman) father, if both demand 
impossibilities, and punish because those impossible things 
are not done ? We cannot see it. 

3. Had this doctrine been true, it would have been known 
to the Great Teacher. Upon a certain occasion He perform- 
ed a wondrous miracle, still the witnesses were unwilling 
to yield assent to his claims, and He marvelled at their unbe- 
lief. Suppose his disciples had here inquired, Master, is 
there anything in these external works calculated to produce 
faith. He answers, no, and farther remarks, they cannot 
believe unless operated upon by the Spirit or receive "special 
aid." Master, have you given them this special aid without 
which they cannot believe ? ''I^sTo." Why, then, do you 
marvel at their w?ibelief? Yes, why marvel that these poor 
of the lost ones House of Israel did not believe, when they 
could not? As well have marvelled that they could not fet- 



A FREE SALVATION. 341 

ter the free winds of heaven, or shackle the howling tem- 
pest and rushing storm ; as well have marvelled that they 
did not or could not pluck the golden stars from their tow- 
ers of light, or blazing worlds from their dazzling thrones — 
as well have marvelled that the}^ could not roll back with 
puny arms the surging billows of the wind — lashed deep, or 
drive the lurid bolt of wrath back into the dark cloud, or 
create a world, as to have marvelled at their unbelief, when 
belief was as impossible to them as to have drained the drop- 
sied ocean with a straw. Could he have, marvelled that 
they did and could do none of these? How, then, could 
he marvel at any other thing equally impossible ? T7ho 
can tell ? 

4. If this doctrine be true, the Scriptures cease to be the 
cause and foundation of faith. And ceasing to be the cause 
and foundation of faith, they are useless ; but they are not 
useless ; therefore we conclude that this doctrine is false. 
"What are we condemned for not believing? The gospel. 
What are we commanded to believe ? The gospel. Upon 
what evidence, if not upon that which it contains ? Then it 
is the cause of faith. But if man is as dead as he is affirmed 
to be — so dead he cannot act, therefpre, cannot believe, 
which is an act, is the Bible the foundation of faith to him ? 
'No. Of what use is it, then ? If faith is and must be given 
by some special aid, could not this be done independent of 
THE Book? Could not God do all without the Bible that 
he does with it ? Again, if this doctrine be true, why such 
continuous clamoring among its advocates about mission and 
missionaries 9 why are the purses of the people depleted an- 
nually for their support? Why send the Bible ? it can at 
best but aggravate the punishment of the unbelievers, while 
the elect will be saved without it. ISTo man, you say, can 
understand or believe it without special aid, namely, spirit- 
ual illumination ; cannot this work be done for the Pagan 
nations as easily without it as with it ? If immediate divine 
influence is necessary to salvation, is there any advantage as 
respects the possibility of that salvation to those who have 



342 A FREE SALVATION". 

the Bible ovSr those who have it uot ? Or is not a Tennes- 
sean with a Bible in exactly as hopeless a condition as a 
Hindoo without it, unless some special influence be exerted 
upon him ? Or, again, cannot or does not the Holy Spirit, 
by its impressions or operations, make salvation as easy and 
accessible to a Japanese without any written revelation as 
to a Tennessean with all the sacred books?* My reader, 
answer these questions truthfully, and if you do not discover 
that the doctrine opposed is false — false because it renders 
the Bible usele^,in that it destroys it as the cause and foun- • 
dation of faith — then we admit that we are egregiously mis- 
taken. 

5. This doctrine is contrary to the sincerity of God, and 
consequently dishonors him. God invites all to come ; now 
if God is sincere, He invites all because all can come. If they 
cannot come it is worse than mockery to ask them to do so. 
There is a poor, starving beggar, yonder provisions in abun- 
dance, but there is an imioassable gulf yawning between the 
beggar and food, yet he is invited to come and partake; now 
is there aught but mockery in that invitation? You make 
God's invitation of the same character. He invites, though 
he knows the sinner has no more power to come than make 
a world. Again, God says : " Why will you die ?" " What 
more could I have done for my vineyard that I have not 
done?'' The sinner might justly reply, thou could'st do 
more; thou could'st give me faith, without which I cannot 

.come to you, and without which I must die. 

6. If this doctrine be true, that faith is a gift of God in 
the sense in which we oppose it, then it follows of necessity 
that God is 'partial in the di-stribution of his favors. For if 
all men are equally dead, then it is equally impossible for 
any to believe, without divine aid. If God gives this aid to 
men, then all are believers. But God doesjiotgive it to ally 
therefore some are not believers, 'fhey cannot believe be- 
cause God does not give them the power to believe; that is, 

* Christian Baptist. 



A FREE SALVATION. 343 

he withholds his aid from some, while he gives it to others, 
and is therefore partial. How he can justly damn the 
" some^' who do not believe, because he will not give them 
the power to do so, we confess is beyond our ken. But God 
is not partial. " Of a truth, I perceive that God is no 
respecter of persons, but in every nation he that feareth 
him and worketh righteousness is accepted with him." 
From these premises we are driven to one of two conclusions. 
If the above doctrine be true, and God being " no respecter 
of persons,*' will give faith to all ; if he gives faith to all, 
then all will come to God, therefore all will be saved, or if 
he does not give to all, then some cannot come, because they 
cannot believe ; if they do not believe they will be damned ; 
that is, they will be damned for not performing an impossi- 
ble act. Which of these horns will you take, for one you 
must take. 

For the reasons above given, we are forced to reject the- 
idea that no man can come to God without special divine 
aid, or that he cannot co7ne, but is dragged to God by some 
mysterious and indescribable impulse, for the adoption of 
the view that he comes allured and attracted by divine love, 
by heavenly motives, and the blessed arguments and im- 
pulses contained in the oracles of Jehovah. 

But, says an objector, you rob God of all the glory, in 
giving man the ability to come to God without special aid. 
]N"ot at all. Suppose God had made man a mere statue, in- 
capable of thought or motion, w^ith neither eyes to see, nor 
ears to hear, deaf and dumb, could we .attribute to him so 
much of glory as now we can, he having constituted man 
as he is. Instead of being blind, with an eye that can 
pierce the far-off realms of space and scan 'its illimitable 
fields, crowded with myriads of worlds and sown thick with 
gold-bright stars. Instead of beiug deaf, capable of the en- 
joyment of the noblest harmonies. Instead of being dumb, 
capable of the sublimest and loftiest eloquence. Instead 
of being void of thought and reason, endowed with a mind 
capable of the largest reaches of thought, highest aims and 



344 A FKEE SALVATION. 

noblest purposes. In whicli case is most glory awarded to 
the Creator? And to whom the glory ? Kot to the crea- 
ture, but to him that made. To God we give the glory 
when we affirm that man is endowed with powers of will^ 
and thought, and action, with a mind to grasp the holiest 
and divinest truths — that scales in its upward longings the 
star-gemmed scaffoldings of the universe, piercing the blue 
veil, and pressing yet onward beyond the radiant threshold 
of the Eternal's palace, till it bathes its unwearied and 
unstrained pinions in the eff"ulgent splendors of the royal 
presence and throne. Yes, endowed with this radiant par- 
ticle struck off" from the Infinite mind, man can drink deep 
of wisdom's crystal waters, comprehend the sublime truths 
of inspiration, and, comprehending, turn to the God that 
gave them. Is this to rob God of glory ? I^ay, we give 
him the more glory that he made man not an automaton, 
but a living, thinking and acting creature. 

And, in conclusion, " Behold," says God, " I stand at the 
door and knock ; if any man hear my voice and open the door 
I will come in and sup with him, and he with me." Sinner, 
art thou dead ? whj^, then, does God knock at the portals of 
your heart? Art deaf? why does God, then, call upon you 
to " Aear" his Voice ? Art dead and incapable of action ? 
why, then, does he say if any man open the door ? Would 
you not think the conduct of a man foolish and absurd 
whom you saw knocking at the door of a tenement for 
admittance, when he knew that every tenant within was life- 
less ? Certainly. Is it not equally so in a Being of Infinite 
Wisdom, to knock and call upon the dead to hear? I^ay, 
my friend, the fact that God knocks proves that man can 
hear, and if he can hear, he can open the door, when God 
will come in and sup with him, and he with God. Such is 
the mode of God's dealings with man. Sinner, if you do not 
come to God it is because you will not. Godson the throne 
says come ; Christ on the cross says come; angels and saints 
say come ; and if they all say come, it is because thou canst 
come. The alternation of heaven or hell is with man him- 



A FREE SALVATION. 345 

self. A new and living way is opened up to him — a way 
glittering with the brightest constellations of the skies — 
a way more glorious than ever was by ancient heroes trod. 
A way leading from the dust, from grief and groan, to a 
golden throne beside the King of heaven ; a way opened by 
Him, who, triumphant passed the crystal ports of light 
and seized eternal youth. Sinner, go, lay thy head upon 
the gory cross — gory with a Saviour's blood, while the 
bright stars of an eternal firmament beam above thee — go, 
where the midnight reigns ; go, where the skies bend lov- 
ingly around thee ; go, where no sound is heard save the 
throbbings of thy own sad heart, and see there, for thee, a 
ladder, resting upon the bloody mount of sin, yonder its 
summit propping the burning worlds, and piercing where 
the angels sing. Seize its radiant round, boldly enter upon 
the pathway gilded by Christ, with deathless beauty, and 
strewn with immortality's fadeless blooms — go, and thou 
shalt be a peer of heaven. 

Blessed are they that do my commandments, that they 
may have a right to the tree of life, and enter in through 
the gates into the city. Yes, for them that do, bright shine 
the golden streets of the magnificent and imperishable 
mansions of the morning stars and the sons of God. For 
them that do are prepared the green fields of Paradise, 
adorned with fadeless bowers of bloom and fragrance, and 
shaded by life's ambrosial fruitful trees; for them fiow life's 
crystal streams fast by the eternal throne; for them that do, 
are the "delectable hills" mantled in purple mists and gol- 
den bannered clouds ; for them, the long-drawn aisles of 
purest gold, the peerless mansions glittering with sapphire, 
and pearl and emerald ; the fiashing colonades of ruby, and 
jasper and diamond; the imperishable homes of saints and 
angels; the high, and holy, and happy sphere where violence 
and fraud come not, nor night nor tempest come. Yes, for 
the obedient, this sinless land of sublimest melodies and 
saintliest joys, where forever roll the loud hosannas and 
swelling notes of voice, and harp, and trumpet, in honor of 
23 



346 A FREE SALVATION. 

Him that sitteth upon the throne, and to the Lamb, is pre- 
pared. Then, man, scale its ever-glowing parapets, cast 
from you time's trophies and achievements, away with life's 
paltry honors and fading laurels, away with all its delusion, 
for what to thee would be the crimson trophies of a Tamer- 
lane or Csesar, when the death-dews are on your brow, but 
mockery ? Then have a higher aim, and a nobler ambition, 
toil for the honor Christ awards, do the deeds that God en- 
joins, for they alone smell sweet and blossom in the dust. 
Act, then, for 

•'How beautiful it is for a man to die, 
Upon the walls of Zion ! to be called 
Like a watch-worn and weary sentinel, 
To put his armour off and rest — in heaven." 



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